Masculinity Studies

Wynken de Worde played a crucial role in preserving and popularising A Lytell Geste of Robyn Hode, one of the most important early Robin Hood texts. Although Richard Pynson printed the first known edition around 1495, de Worde's c.1506 Fleet Street edition became the version later used by Joseph Ritson and therefore central to modern Robin Hood scholarship. The Geste itself was probably not a fourteenth-century peasant protest poem, as earlier scholars suggested, but a late-fifteenth-century work connected to London guild culture, civic feasting, and commercial entertainment. De Worde was more than a printer: he was a skilled businessman, promoter of English literature, and patron of provincial printers such as Hugo Goes of York. His edition influenced later printings by Goes, Robert Copland, and Edward White. Through his press, generosity, and commercial instincts, de Worde helped transform Robin Hood from a medieval tale into a lasting printed tradition.

Eine IZI-Studie zu Männercoaches der Manosphere zeigt, mit welchen Kommunikationsstrategien frauenund partnerschaftsfeindliche Inhalte auf TikTok verbreitet werden. »Die meisten Frauen haben überhaupt keine Ahnung, wie sie funktionieren. Wenn ein Verhaltensforscher irgendwie Tiere beobachtet, dann kennt er die Tiere auch besser als die sich selber, und so ist es bei mir als Dating Coach eben auch.« (Maximilian Pütz) Maximilian Pütz inszeniert sich als Verführungsexperte (Pick-up-Artist). Er ist Content Creator auf diversen Plattformen, ähnlich wie ein Influencer, finanziert sich aber-zumindest zum Teil-über Beratungsangebote. Insgesamt ist er breiter aufgestellt als reine Anmachspezialisten und sein YouTube-Kanal ist überschrieben mit »Ob politische, gesellschaftliche oder sonstige virale Themen: Ich spreche meine Meinung offen und ungefiltert aus«. In den Videos kommentiert er kritisch Frauen, die sich öffentlich äußern, und zu seinen beliebtesten Videos (Stand März 2026) gehören »AfD-Politiker zerstört Feministinnen im Bundestag« oder »Dating Coach zerlegt Feminismus live im Fernsehen«, ein Clip über seinen Auftritt im ORF vor 14 Jahren. Seine Ablehnung des Feminismus und seine politische Verortung am rechten Rand ist auf YouTube unübersehbar. Auf seinem TikTok-Kanal finden sich Kurzvideos, in denen er sich darüber echauffiert, wie sich Frauen über »digitale Gewalt« beschweren können, und in denen er Beziehungstipps gibt. Ein Beispiel ist

Inicjacja seksualna dziecka wśród rodziców staje się źródłem poczucia własnej wartości (szacunku dla siebie) i zaufania wchodzącego w dorosłość dziecka wobec samego/samej siebie. Bez tej wiary w siebie człowiek (kobieta, mężczyzna) nie jest w stanie zaufać drugiemu człowiekowi, przede wszystkim swojemu partnerowi życiowemu, z którym tworzy podstawową komórkę społeczną.

Literature is replete with portraits of male chauvinistic heroes and leaders who exhibit open displays of leadership owing to the respective power positions or privileges bestowed on them. However literature offers us precious few examples of female leadership. Some of these female leaders also enjoy advantages of position or power privileges as their male counterparts. But there are few of these leaders in literature who are passive yet portray great potential to be frontrunners in the field of leadership. This paper aims to examine Rabindranath Tagore's Chitrangada as an example of female leadership and analyse this character in the light of the six factor leadership model proposed by Bernard Bass in order to build a framework of survival strategies of women leaders.

Eisenstein's groundbreaking monograph, Queer Lives in Nazi Europe: An Intersectional Historical Analysis, makes a seminal contribution to Holocaust studies through its multidimensional examination of the complex persecution endured by queer people during the Nazi regime. Eisenstein's approach stands apart due to its focus on intersectionality, a framework analysing how overlapping identities like sexual orientation, gender identity, race, and disability combine to shape unique experiences of oppression. This nuanced analysis is particularly relevant when exploring the broader context of eugenic policies and segregation practices enforced by the Third Reich, as the Nazi government did not target individuals solely based on a single attribute but rather as part of a more extensive agenda of "racial hygiene" aimed at eradicating all forms of "undesirability." The work provides piercing insight into life at the intersections by meticulously chronicling the persecution of those existing where categories converged.

Cette thèse analyse la nature transformationnelle en cours de l'identité masculine par rapport à ses
trajectoires littéraires, et par conséquent les changements socioculturels et psychologiques que l'homme du XXIème siècle subit à travers les protagonistes et les récits de Julien Green, Michel Houellebecq et Edouard Louis, respectivement dans « Moïra », « Extension du domaine de la lutte » et « Qui a tué mon père ?” Les masculinités examinées de manière paradigmatique et étymologique et la projection de la structure épistémologique de l'homme du XXIème siècle, qui est l'un des tournants de l'histoire de la masculinité, dans les œuvres en question sont étudiées et leur parallélisme avec les axes sociologiques existants est discuté. Il en résulte que les composantes structurelles du concept de « néo-homme » sont révélées et que le développement chronologique et la transformation de cette structure sont expliqués à travers les œuvres mentionnées.

Technical Primer: Glossaries, Terminology Notes, Core Concepts, and Conceptual Maps is the reference and methodological companion to Non-Hegemonic Masculinity and the Crisis of Male Recognition: Archetype, Trauma, Betrayal, and Institutional Asymmetry in Contemporary Gender Ideology. It is not a fourth volume of the trilogy, but a technical apparatus designed to clarify the trilogy’s conceptual vocabulary, methodological architecture, source fields, reframed terminology, and internal theoretical structure.

The primer provides a systematic guide to the trilogy’s key concepts, including non-hegemonic masculinity, male recognition failure, male symbolic erasure, male interpretive illegibility, legitimate male injury, structural betrayal, reciprocal recognition, post-betrayal consciousness, post-ideological masculinity, sovereignty, sacrificial masculinity, embodied misrecognition, institutional asymmetry, gynonormativity, and social repair. It also clarifies the broader Aletheia framework used throughout the trilogy, including the IMS axis, BSI axis, DTS axis, Cognitive Gynocentric Telegony, the Feminine Moral Axis, the Interwoven Spheres Model, axiological asymmetry, epistemic blindness, behavioral philology, historical empiricism, meta-deconstruction, and meta-critique.

A central purpose of the primer is terminological discipline. Many contemporary concepts in gender discourse carry strong ideological, polemical, therapeutic, or subcultural assumptions. The primer therefore distinguishes between terms used analytically, terms used as objects of critique, terms used in restricted senses, and terms replaced by more precise formulations. Concepts such as patriarchy, toxic masculinity, hegemonic masculinity, male privilege, red-pill discourse, manosphere adaptation, grievance ontology, sexual liberation, consent-formality, polyamory, nonmonogamy, and feminist welfare-state asymmetry are treated as contested interpretive categories rather than neutral explanatory foundations.

The primer also functions as a map of the trilogy’s movement from critique to reconstruction and from reconstruction to recognition. Volume I analyzes the reduction of masculinity within feminist and gender-theoretical frameworks. Volume II reconstructs non-hegemonic masculine archetypes through historical empiricism and behavioral philology. Volume III examines male trauma, institutional betrayal, embodied vulnerability, generational disillusionment, legal-cultural asymmetry, withdrawal, sovereignty, and social repair. The Technical Primer makes this architecture explicit by organizing the terms, distinctions, and conceptual operators required to follow the trilogy as a unified research project.

This work is intended for readers who want a structured entry into the trilogy’s conceptual system, methodological foundations, and terminology. It may be read before, during, or after the main volumes. Its primary function is navigational and analytical: to reduce ambiguity, prevent ideological misreadings, and provide a stable conceptual framework for examining masculinity, recognition, institutional asymmetry, and the crisis of male intelligibility in contemporary gender discourse.

Male Trauma, Institutional Betrayal, and the Collapse of Reciprocal Recognition is the third volume of Non-Hegemonic Masculinity and the Crisis of Male Recognition: Archetype, Trauma, Betrayal, and Institutional Asymmetry in Contemporary Gender Ideology. Where Volume I examined the ideological reduction of masculinity and Volume II reconstructed non-hegemonic masculine archetypes, this volume analyzes the social, institutional, psychological, and embodied consequences of male recognition failure.

The central concern of the volume is not grievance, but recognition. It argues that male trauma becomes socially consequential not only when it is suffered, but when it is denied, mocked, morally recoded, or institutionally misrecognized. The claim is not that men suffer uniquely, nor that women do not suffer or require protection. The argument is narrower and structural: contemporary gender ideology often lacks a legitimate grammar for male injury. Male vulnerability is frequently translated into categories such as danger, entitlement, domination, fragility, weakness, backlash, or failed masculinity before it can be examined as injury.

The volume develops this argument through several connected fields: male sexual victimization, female perpetration, embodied misrecognition, consent, bodily response, shame, silence, institutional invalidation, structural betrayal, legal-cultural betrayal, economic reduction, relational degradation, generational disillusionment, and post-betrayal sovereignty. Particular attention is given to the misreading of the male body. The volume insists that physiological response is not consent, bodily activation is not willingness, and male embodiment cannot be treated as transparent evidence of desire, agency, or moral responsibility.

A major sociological focus is Generation X. The volume treats Gen X men as a transitional cohort formed under promises of equality, emotional openness, liberal reciprocity, feminist partnership, sexual freedom, and post-traditional intimacy, while later encountering recognition systems that often preserved male obligation without granting equivalent legitimacy to male vulnerability, paternal loss, relational betrayal, or institutional injury. This generational analysis is not nostalgic or polemical; it functions as a diagnostic lens through which selective equality, temporal betrayal, and institutional asymmetry become visible.

The volume also examines the pathologization of male betrayal through concepts such as aggrieved entitlement, gender theodicy, silent withdrawal, and post-ideological masculinity. Its final movement rejects resentment, revenge, counter-misogyny, and withdrawal as ontology. Instead, it develops a language of sovereignty, reciprocal recognition, and social repair: restored agency without domination, dignity without revenge, recognition without reversal, and vulnerability without moral hierarchy.

The work is sociological rather than clinical, diagnostic rather than activist, and reconstructive rather than polemical. Its purpose is to contribute to masculinity studies, trauma theory, recognition theory, ideology critique, institutional analysis, and contemporary cultural theory by asking how a social order might recognize men not only as agents, risks, providers, or utilities, but also as vulnerable subjects capable of injury, grief, loyalty, duty, sacrifice, and moral depth.

Non-Hegemonic Masculinity and the Lost Archetypes of Men is the second volume of Non-Hegemonic Masculinity and the Crisis of Male Recognition: Archetype, Trauma, Betrayal, and Institutional Asymmetry in Contemporary Gender Ideology. Where Volume I examined the ideological reduction of masculinity within feminist gender theory, hegemonic masculinity theory, toxic masculinity discourse, and related institutional vocabularies, this volume turns from critique to reconstruction. Its central claim is that masculinity cannot be adequately understood when one historically visible type—the tyrant, conqueror, violent ruler, or domination-centered male—is mistaken for the whole masculine field.

The volume reconstructs a plural theory of non-hegemonic masculinity through four central archetypes: the Family Man, the Shepherd, the Quiet Sovereign, and the Martyr. These figures are not presented as rigid identities, nostalgic ideals, or romanticized masculine fantasies. They function as interpretive forms through which neglected masculine dimensions become visible: reliability, fatherhood, household continuity, protection, care, servant-leadership, humility, disciplined solitude, inward authority, sacrifice, woundedness, and burden-bearing. The volume argues that these forms are often misrecognized by both feminist and red-pill frameworks: one tends to recode them through suspicion, domination, or complicity, while the other often dismisses them through status hierarchy, sexual-market logic, or contempt for ordinary men.

Methodologically, the volume combines historical empiricism and behavioral philology. Historical empiricism grounds constructive masculinity in documented figures and traditions rather than abstraction. Behavioral philology reads religious, literary, and civilizational texts as preserved structures of moral imagination, asking what forms of conduct, authority, restraint, responsibility, and masculine life a tradition remembered, disciplined, criticized, or elevated. Figures such as the Buddha, Marcus Aurelius, Moses, Jacob, Boaz, Nehemiah, and related symbolic formations are used not as simplistic proof-texts, but as historical and cultural evidence of masculine plurality under moral limitation.

The volume rejects both feminist reduction and red-pill counter-reduction. It does not idealize men, deny harmful male conduct, or answer ideological compression with grievance. Instead, it argues that a serious theory of masculinity must be able to recognize destructive conduct without reducing masculinity itself to pathology, domination, or tyranny. The work develops masculinity beyond the grammar of power, reconstructing it as a field of duty, restraint, responsibility, protection, continuity, service, humility, sacrifice, and moral agency. Volume II therefore forms the constructive center of the trilogy and prepares the ground for Volume III’s analysis of male trauma, institutional betrayal, and the collapse of reciprocal recognition.

The Reduction of Masculinity is the first volume of Non-Hegemonic Masculinity and the Crisis of Male Recognition: Archetype, Trauma, Betrayal, and Institutional Asymmetry in Contemporary Gender Ideology. The volume examines the ways in which contemporary feminist gender theory, hegemonic masculinity theory, toxic masculinity discourse, domestic-violence paradigms, and related institutional frameworks have narrowed the field through which masculinity is interpreted. Its central claim is that modern gender discourse often possesses an elaborate vocabulary for male power, dominance, threat, privilege, entitlement, and correction, while lacking an equally developed vocabulary for male duty, sacrifice, paternal loss, vulnerability, victimization, restraint, loyalty, and moral burden.

The book does not deny harmful conduct by some men, nor does it minimize specific harms against women. Rather, it argues that a theory of men becomes structurally incomplete when it grants conceptual dignity to one field of injury while rendering another field secondary, suspicious, comic, or morally compromised. Masculinity is therefore analyzed not as a fixed biological essence, nor as a purely social construction, but as a layered human formation shaped through biological embodiment, social mediation, symbolic coding, institutional recognition, and ideological interpretation.

The volume proceeds through three major movements. First, it critiques feminist and gender-theoretical reductions of masculinity into domination, patriarchal power, entitlement, violence, or corrective suspicion. Second, it examines feminism as an ideological and institutional apparatus, with particular attention to classificatory language, domestic-violence paradigms, axiological asymmetry, and structural misandry as an effect of recognition imbalance rather than necessarily conscious hatred. Third, it rejects red-pill and manosphere counter-reductions, arguing that the reversal of accusation does not repair the conceptual field but reproduces the same adversarial grammar in inverted form.

The volume introduces the need for a non-reductive theory of men: one capable of recognizing male agency and male vulnerability simultaneously. It lays the critical foundation for the later reconstruction of non-hegemonic masculine archetypes and for the trilogy’s subsequent analysis of male trauma, institutional betrayal, and reciprocal recognition failure. Its purpose is diagnostic and reconstructive rather than activist or polemical: to recover a more adequate anthropology of men after the reduction of masculinity to power.

At the inception of adventure literature, books of sea voyages and protagonist's struggle for survival on the isolated islands were widely popular among the young people. With the progress of children literature, the narrative structure, themes and plots recorded transition in fictional works to appear more realistic. Therefore, adventure novels in English language witnessed unprecedented growth in the last decades of the nineteenth century. Authors like Fredrick Marriyat, George Henty, E. Nisbet gave a new twist to this trend by constructing a virtual world of battle, courage, chivalry, wit, wisdom and knowledge in British occupied lands across the world.

Com base na análise da produção colaborativa ¿Dónde están las cartas de nuestras ancestras al caminar sobre fuego?, exposta na 35ª Bienal de São Paulo, este artigo objetiva discutir a maneira pela qual o Colectivo Ayllu, formado por um grupo de migrantxs latinoamericanxs residentes na Espanha, constrói uma prática criativa dissidente, ao mesmo tempo em que se contrapõe às narrativas hegemônicas. Segundo nossa perspectiva, isso ocorre a partir da metodologia de criação coletiva e colaborativa proposta pelo Colectivo, na qual se correlacionam distintas singularidades mediante as performances de corpxs dissidentes. Com isso, resultado e processo subsistem em estreito vínculo, de modo que a apreensão do painel-tecido implica a articulação de diversos arranjos sígnicos num continuum semiótico cuja temporalidade espiralar se desdobra na materialização de estratégias de (re)existência ancestral
latinoamericana e artística.
Palavras-chave: semiótica das artes; criação artística colaborativa; Colectivo Ayllu; arte latinoamericana; dissidências sexuais e de gênero.

This article critically examines the popular discourse surrounding the contemporary phenomenon known as the "male loneliness epidemic". Through a psychological and sociological perspective, it argues that the current rise of perceived male loneliness is a multi-dimensional construct shaped by evolving gender roles, changes in mate selection preferences, and broader social transformations. Particular attention is given to how women's increased social and economic autonomy, the shift towards preference-based partnerships, and the growing emphasis on emotional intimacy have altered contemporary relationship dynamics. Importantly, this article examines these phenomena within a broader context to include contributing factors such as economic instability, declining community engagement, and the growing digitalisation of dating and social lives. To explore these issues, this article first examines the relationship between hegemonic masculinity and loneliness, before considering historical changes in gender roles, the evolution of relationship dynamics, online social interactions, psychological consequences, and potential interventions. By examining the psychological consequences of hegemonic masculinity, identity conflict, and cognitive inflexibility, this article argues that loneliness is not simply the result of personal shortcoming. Rather, it is indicative of structural, cultural, and psychological challenges associated with a rapidly changing social environment. Author's note This paper is an independently authored scholarly review and theoretical analysis, it has not undergone formal peer review.

This essay explores how Sephardi Jews from Thessaloniki, Greece, harnessed racial and gendered discourses to secure scarce resources, particularly immigration permits to Mandatory Palestine during the 1930s. Leaders of the Yishuv viewed their bodies as robust and well-suited for maritime labour, aligning with Zionist ideals of conquering the sea and cultivating the land. Salonican Jews capitalized on these perceptions to advance the migration of impoverished workers to Palestine. By examining archival materials and memoirs, the essay delves into the intersection of race, labour, and masculinity, revealing how Sephardi men reshaped Jewish identity within the Mediterranean landscape and Zionist ambitions.

The church occupies an ambivalent place in the story of gender-based violence. It has at times lent its authority to the very norms that make such violence thinkable, and it has at other times been the most credible voice ranged against it. This article examines that double legacy and asks how the African church might move decisively toward the second possibility. It argues that the church's response must be at once theological, pastoral, and public: theological, in that it must name violence against women as sin and recover a teaching of human dignity and equality from its own Scriptures; pastoral, in that it must create safe spaces, hear survivors, and offer trauma-informed care rather than a comfort that leaves the causes untouched; and public, in that it must engage men, mobilise whole communities, and advocate for legal and social change. Drawing on recent scholarship on faith communities and gender-based violence across Africa and beyond, the article sets out the cost of ecclesial silence, the theological resources for a better response, and a set of concrete practices for leadership, pastoral care, education, and ecumenical advocacy. It contends that the church's social influence, so often part of the problem, can become a powerful resource for healing and justice.

The article is devoted to the cultural and historical analysis of the role that national sports play in the formation of moral, spiritual qualities of the youth and the historical prerequisites of their emergence and development as well. Traditional martial arts, existing in the Kazakh culture, are a result of centurieslong mutual interaction of numerous cultures of Central Asia, which had impact at a certain stage of history. In modern days, in the era of high technology and fast-paced life, the role of the traditional sport events, various combat sports and wrestling has immensely increased because of the fact that they contribute to healthy mental and physical development, harmonization of people's daily living. The encouragement of martial arts among the younger generation subtilizes their sense of beauty, of nature and art, and it nurtures their will power; hence, it solves many training and moral educational tasks.

Ne belirli bir sanat dalıyla ne de belirli bir türle sınırlandırılabilen estetik bir tarz, bir üslup olarak tanımlanan gotik, yaygın görüşe göre cinsiyet politikaları açısından farklılaşan iki geleneğe ayrılır. Kadın gotiği, kadınların patriyarkal toplumda maruz kaldığı cinsel tahakkümün dile getirildiği gotik anlatıları içermekteyken erkek gotiği erkek öznenin kimlik arayışına ve kural tanımaz tutkularına odaklanır. Kadın gotiği ile erkek gotiğinin bağımsız Türkiye sinemasındaki tezahürlerini örnek filmler üzerinden irdelemeyi amaçlayan bu çalışmada örneklem olarak seçilen Ana Yurdu’nun (Senem Tüzen, 2015) kadın gotiği, Anayurt Oteli’nin (Ömer Kavur, 1987) ise erkek gotiği geleneğine dahil edilip edilemeyeceği sorusuna cevap aranmaktadır. Ana Yurdu’nun kadın gotiğiyle, Anayurt Oteli’nin ise erkek gotiğiyle paylaştığı ortaklıkların sorgulanması amacıyla filmler mekân, aydınlatma, temalar ve motifler olmak üzere üç kategori altında incelenmektedir. Bu inceleme, gotik çalışmaları literatürünün yanı sıra feminist kuram, erkeklik çalışmaları ve psikanalizden beslenen bir kuramsal perspektife dayanmaktır. Neticede her iki filmin de gotik bir mekânın etrafında şekillendiğinin ve karanlık bir görsel estetiğe sahip olduğunun gösterildiği çalışmada Ana Yurdu’nun kadının patriyarkal toplumdaki tutsaklığına ve evsiz barksızlığına ışık tutması, dişil tekinsizlik diye adlandırılan duygunun kaynağı olan anneden bağımsızlaşamama korkusunu yansıtması ve deli kadın motifine yer vermesi itibarıyla kadın gotiği geleneğine; Anayurt Oteli’nin ise erkek öznenin ödipal arzusunu ve cinsel saplantılarını konu edinmesi, kaygılı erkeklik olarak kavramsallaştırılan erkek öznelliğini yansıtması ve kadın karakterleri öteki olarak kodlaması itibarıyla erkek gotiği geleneğine dahil edilebileceği sonucuna varılmaktadır.

Before an amputation, there is a complete and natural body. Before a cultural erasure, there is a cultural capacity. The case for AME depends, at its foundation, on establishing that the capacity we are describing — the formed man's acknowledged, legitimate recognition of beauty and vital quality in the forming boy — was once genuinely present in human culture. Not as aberration, not as the private deviation of peculiar individuals, but as an integral element of  how cultures transmitted themselves across generations, a recognized and socially sanctioned force at the center of an essential social mechanism.
The historical record makes this case with inescapable clarity. And it does so not only from the remote past — from ancient Athens or feudal Japan — but from within living cultural memory, from sources recent enough that their distance from the present moment is itself the argument.

Before an amputation, there is a complete and natural body. Before a cultural erasure, there is a cultural capacity. The case for AME depends, at its foundation, on establishing that the capacity we are describing — the formed man's acknowledged, legitimate recognition of beauty and vital quality in the forming boy — was once genuinely present in human culture. Not as aberration, not as the private deviation of peculiar individuals, but as an integral element of  how cultures transmitted themselves across generations, a recognized and socially sanctioned force at the center of an essential social mechanism.
The historical record makes this case with inescapable clarity. And it does so not only from the remote past — from ancient Athens or feudal Japan — but from within living cultural memory, from sources recent enough that their distance from the present moment is itself the argument.

Hisham Matar's The Return: Fathers, Sons and the Land in Between portrays exile not merely as physical displacement, but as a continuing condition that reshapes identity, memory, and belonging. Combining personal testimony with Libya's political history, the memoir follows Matar's return to his homeland after decades of exile in search of answers about the disappearance of his father under Muammar Gaddafi's regime. However, the narrative reveals that return cannot fully restore a lost sense of home; instead, it exposes the instability and emotional complexity of belonging itself. Drawing on Sara Ahmed's theorisation of estrangement, this study explores how The Return represents exile through fragmented narration, sensory memory, and shifting temporalities. The memoir's non-linear structure mirrors the fractured consciousness produced by political violence and displacement, while the unresolved absence of the father becomes the central force shaping the narrator's sense of self. Through memories, rumours, and family stories, home is reconstructed as an affective and unstable space marked by longing, uncertainty, and loss. By examining the relationship between memory, estrangement, and political exile, this study demonstrates how Matar transforms memoir into both personal testimony and political reflection. Therefore, The Return challenges fixed distinctions between home and away, suggesting that belonging remains an ongoing and unresolved process shaped by displacement, remembrance, and emotional negotiation.