<p>The aim of our study was to examine how homosexual and heterosexual men and women are represented in the Swedish magazine QX, a magazine for gay, bisexual and transgender people. We wanted to find out what kind of roles the persons in QX appears in, and inquire the relationships that exist between them.</p><p>We analyzed the texts in twelve magazines, from December 2008 to November 2009, in order to get the most current results as possible. We used a discourse analysis, with focus on identities, relationships and the representation of the world. Representations, gender, hegemonic masculinity and stereotypes have been significant theories to analyze our results.</p><p>The results showed that the successful gay man is the most important person in QX. He is the perfect masculine macho fagot, who is highest in rank. Something we found remarkable is that the gay women are subordinate to men, despite that QX is a magazine for both parts. The results also showed that homosexual women are represented more stereotyped than the homosexual men. The heterosexual men are represented as the homosexual men’s supporter, while heterosexual women are represented very queer and argues that a human’s gender, is not primarily in focus when it comes to relations. In our results, we could also see that, generally, there is a more sexistic tone in texts about men than in texts about women.</p>

Det här är en kandidatuppsats i etnologi som bygger på ett fältarbete bestående av deltagande observationer och åtta intervjuer med stamgäster och personal på en sunkbar i centrala Stockholm. Syftet är att analysera hur olika maskulinitetsformer skapar en manlig stamgästgemenskap och hur detta uttrycks genom sexualitet och klass samt i relation till femininitet. Uppsatsen är teoretiskt inspirerad av framförallt maskulinitetsforskaren Raewyn Connell och kulturgeografen Linda McDowell där betoningen ligger på hegemonisk maskulinitet och förkroppsligandet av maskuliniteter i den specifika miljö som sunkbaren utgör. Stamgästernas olika positioner i klassamhället ger gemenskapen en dynamisk form samtidigt som heterosexualitet är en gemensam nämnare. Dessutom påverkar såväl avsaknad av kvinnor vid stambordet som att yrkeskvinnor intar maktpositioner i rummet hur maskulinitet formas och förhandlas på sunkbaren.

The purpose of this study is to examine the hegemonic masculinity that can be identified in the podcast “Alex och Sigges podcast”. In this study, a rhetorical analysis and a critical discourse analysis have been conducted. The study has also used the following theories: Raewyn Connells hegemonic masculinity, Pierre Bourdieus field and symbolic capital theory, homosociality, “power and media” and “humor and discours”. The material consists three chapters from the podcast, and these three chapters are: Stympad, Pysslingen and Där alla kan ditt namn. From these chapters, some conversation extracts have been selected, and then transcribed and analyzed. The content in the analysis is thematically divided, which is intended to visualize how the different parts reproduce or challenge hegemonic masculinity. These extracts, taken out from context, will be represented for the podcast in a broader perspective.   In the end of the study there is a final discussion, which conclude results of the analysis combined with parts of the theoretical chapter. This study believes that the podcast “Alex och Sigges podcast” is creating a new type of ideal man through Schulman and Eklunds construction of hegemonic masculinity. By visualizing economic, social and cultural capital and using humor and laugh as a tool in their way to communicate, the podcast shows their listeners how hegemonic masculinity is maintained. Schulman and Eklund also challenge the prevailing masculinity norms, especially in their role as a father, where they show how a man can be sensitive, communicative and open about  showing feelings to others. Hence, the title of the study, where they are successively creating “a modern cityman”.

Forskning visar att män är mindre benägna att söka hjälp för sin psykiska ohälsa och att normer för hur en man ska vara ligger bakom deras ovilja att söka professionell hjälp. Syftet med denna kvalitativa studie var att undersöka om och på vilket sätt maskulinitetsnormer påverkar unga mäns föreställningar kring depression och depressiva symtom bland män. Detta studeras utifrån Connells (1999) teori om hegemonisk maskulinitet och Link och Phelans (2001) konceptualisering av stigma. För att uppfylla syftet genomfördes tre stycken fokusgruppsintervjuer med unga män mellan 20 och 35 år. Studiens huvudsakliga resultat visade att männen som intervjuades framhöll egenskaper som händig, hård, disciplinerad och stark som typiskt manliga och önskvärda hos en man. Männen beskrev att män inte söker hjälp på grund av en rädsla för att uppfattas som svaga och att det finns en bild av deprimerade män som ensamma och onormala. Studiens slutsats var att maskulinitetsnormer, att betraktas som icke-maskulin samt rädslan för att stigmatiseras låg till grund för hur de intervjuade männen resonerade kring och talade om män med depression och hur det hanteras. / Research shows that men are less likely to seek help for their mental health issues and that masculine norms that dictate how a man should be lie behind this unwillingness to seek help. The objective of this qualitative study was to research how masculinity norms impact young mens perceptions about men with depression or depressive symptoms. This was accomplished through Connells (1999) theory about hegemonic masculinity and Link and Phelans (2001) conceptualization of stigma. In order to fulfill the purpose of this study three focus group interviews were conducted with young men between the ages of 20 and 35 years. The main results show that the interviewed men described traits such as being handy, strong, disciplined and tough as typically manly and desirable in a man. According to the men the fear of seeking help that exists among men stems in the fear of being perceived as weak and there is an idea of depressed men being lonely and abnormal. The conclusion of this study is that masculine norms, being perceived as non-masculine and the fear of stigmatization are important factors behind how the interviewed men reasoned and talked about men with depression and how they handle it.

Magister Artium (Psychology) - MA(Psych) / Ulwaluko is a Xhosa word that refers to male circumcision, an initiation ritual performed to transform boys into men. The ritual is supposed to instill good moral and social values. Research has demonstrated that, the practice of Ulwaluko has undergone many changes primarily because of urbanization, acculturation and the emergence of back-door circumcision schools amongst other things. This has culminated in instances of moral decline such as criminal activity, drug abuse, risky sexual behaviour and inhumane behaviour among some of the initiates. There has been a recent upsurge in research on Ulwaluko in South Africa. However, lacking in this body of scholarship is a focus on how Ulwaluko constructs masculinities. This served as the motivation for my study. Given the above, my study explored the role of Ulwaluko in the construction of masculinity in men at the University of the Western Cape (UWC). Hegemonic masculinity (Connell, 1994; Connell & Messerschmidt, 2005) was used as a theoretical framework conceptualizing this study. The study utilised a qualitative framework and data was collected using in-depth semi-structured interviews. Seven participants aged from 19 to 32, consented to be part of the study. These were recruited using purposive sampling. The ethical considerations of the study adhered to the guidelines stipulated by UWC. Data was transcribed, and analysed using thematic decomposition analysis. The findings of this study indicate that Ulwaluko constructs masculinity in hegemonic ways. Through hegemony it establishes, maintains and retains control over young men, boys and women. It constructs an idealised masculine identity that is morally upright, faced with ritual challenges and burdened by a prescriptive set of masculine role expectations. This study also shows the self-reflexive, critical and imaginative engagement by men as they negotiated Ulwaluko‟s ideal masculinity. Such contestations resulted in the creation of rival masculinities. It also demonstrates how subject position(s) impact understandings and constructions of masculinities. This study provided a richer and more nuanced contextual understanding of the psychosocial realities of men who underwent Ulwaluko

This dissertation explores the ways in which Janice Honeyman’s 2007 Swashbuckling Adventure, Peter Pan, The Pantomime represents notions of nation and identity in post-apartheid South Africa. In order to accomplish this, this study argues that despite the carnivalesque elements of the genre of pantomime and its potential to subvert the status quo, Honeyman’s translation of Peter Pan reinforces the imperialist ideology embedded in the source texts of Barrie’s 1904 and Disney’s 1953 Peter Pan. Through an exploration of colonialism and imperialism, and postcolonial studies with specific reference to the works of Bhabha (1990, 1994), Anderson (1991) and Said (1979, 1994), this discussion follows an examination of white Victorian British masculinity and imperialist ideology as it applies to Peter Pan to support the argument that through a process of translation, achieved through the techniques of Disneyfication and double localisation, the Barrie and Disney texts have been translated from their original contexts into the South African postcolonial and post-apartheid context. The argument concludes that in doing so, Honeyman has neglected to provide counter-discourses to the imperialist ideologies in the source texts and has reinforced the racial and gender stereotypes found therein, supporting the colonial power axis of the original text and colonial re-presentations of identity and nation. / Dissertation (MA)--University of Pretoria, 2013. / Drama / unrestricted

The purpose of this study is to examine gender bias in sports media from the perspective of the sports columnist. The research analyzed 1,082 sports columns written by ten columnists (five male, five female) at newspapers across the United States. The columns were scrutinized to determine if the column subject was male or female. Results found that 84.4% of the sports columns were written about male athletes or men's sports compared to only 9% devoted to female athletes and women's sports. The research also found that female sports columnists write about female sports 12.7% of the time, while male sports columns only dedicate 6% of their columns to female athletes or women's sports. Newspapers with a larger circulation were more likely to have sports columns about female sports than were newspapers with smaller readerships. Six of the columnists were then interviewed to get their opinions on gender issues in sports journalism.

This study identified the types of sexist language that appear in ESL textbooks by Thai authors. The study analyzed the ESL textbooks by Thai authors sold at the Chulalongkorn University bookstore during spring 2007. It was a qualitative case analysis of fifteen ESL textbooks covering the beginning, intermediate, and advanced levels of ESL instruction. The study used feminist criticism to discover what gender roles are sanctioned as appropriate in ESL textbooks by Thai authors and if the language used supports or challenges patriarchy. The results of this study show that sexist language is present in the textbooks and that the textbooks contain content that promotes sexist assumptions concerning gender roles. As a whole, the language and examples used in ESL textbooks by Thai authors support patriarchy.

The victim-offender overlap has been extensively studied and documented overthe last decades. Various studies have identified young men as the most commonvictims of violent assault, yet the public, the media, but also criminologicalresearch have actively favored the discourse on the ideal victim. Consequently,not much is known about how victim-offenders experience and perceivevictimization.The present systematic literature review aims to analyze how violent victimizationis experienced and narrated by male victim-offenders in the context of hegemonicmasculinity. Secondly, it aims to analyze in how far the public’s attitudes ofvictim blaming and victim concern are affected by a belief in a just world.Collectively, these findings aim to create a better understanding of criminal men’svictim identities.The public’s empathy and concern are reserved to the innocent and vulnerablevictim; criminal men are perceived as culpable and deserving of victimization.The latter use violence as an instrument of dominance and subordination, in linewith hegemonic masculinity beliefs, and reject the victim identity (antithesis ofmasculinity), forming a new category of the nonideal victim.

League of Legends is one of the most popular video games in the world, and yet it is also infamously known as being filled with harassment and failure. Why do I continue to play? In this project, a critical autoethnography is used to illustrate what it is like to play in this male-dominated space as a woman. Using feminist and queer game studies as my theoretical framework, this project investigates three distinct, but interconnected concepts: hegemonic masculinity, weaponized failure, and subversive play. In chapter one, I use Raewyn Connell’s theory of hegemonic masculinity to analyze League of Legends. I argue that gameplay elements such as champion selection, communication, and role-play make it difficult to challenge hegemonic masculinity in League of Legends. However, I do acknowledge that it is possible to challenge through playing the role of support properly – by concentrating on teamwork and sacrifice. In chapter two, I use queer video game studies, including key texts by Bonnie Ruberg and Jesper Juul, to consider failure in League of Legends. While queer failure can be fun in single-player video games, I argue that failure in League of Legends can be used as a weapon to intentionally hurt your teammates. Finally, in chapter three I consider my own subversive playstyle. While some academics have argued that woman who play masculine video games using male-coded skills cannot challenge the patriarchy, I argue that embracing my femininity in League of Legends allows me to persevere and push against the patriarchy. I argue that my feminine visibility in the form of my gamertag, SJW Queen, my communication style that emphasizes positivity and mediation, and how I play League of Legends are all examples of subversive gameplay. I bring my femininity into League of Legends uncompromised and I embrace it, rather than try to escape from it.