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AbstractThe study of masculinities is a recent growing field in Anthropology. Within this growing subfield, one must be careful to study masculinities within wide circuits of power. By examining masculinities instead of masculinity, I center the social context and multiplicities necessary to ethnographically chart masculinities without falling into the trap of just centering male bodies and only the social practices of men. Masculinities must be understood in relation to colonialism, postcolonialism, imperialism, racism, heterosexism, and heteronormativity. Black feminist theory, women of color feminism, Third World feminism, and queer of color critique provide important theoretical tools in ethnographic research to decipher power and can destabilize singular, hegemonic Western epistemologies about masculinity. Through such a theoretical engagement, I showcase the complexity, multiplicity, and contradictions in the performance of masculinities in the global South, in queer of color communities, in Indigenous communities, and across various institutions in social life.

Part 1: Masculinities and Religion: 1. Gender and Islamic Spirituality: A Psychological View of 'Low' Fundamentalism / Durre S. Ahmed -- 2. The Smile of Death and the Solemncholy of Masculinity / Banu Helvacioglu -- 3. Alternate Images of the Prophet Muhammad's Virility / Ruth Roded -- 4. The Trial of Heritage and the Legacy of Abraham / Najat Rahman -- Part 2: Masculinities and the Palestinian-Israeli Conflict: 5. My wife is from the Jinn: Palestinian men, diaspora, and love / Celia Rothenberg -- 6. Chasing Horses, Eating Arabs / Rob K. Baum -- 7. Stranger Masculinities: Gender and Politics in a Palestinian-Israeli 'Third Space' / Daniel Monterescu -- Part 3: Masculinities and Social Practice: 8. Gender, Power and Social Change in Morocco / Don Conway-Long -- 9. Masculinity and Gender Violence in Yemen / Mohammed Baobaid -- 10. Opportunities for Masculinity and Love: Cultural Production in Ba'thist Iraq during the 1980s / Achim Rohde -- 11. On Being Homosexual and Muslim: Conflicts and Challenges / Asifa Siraj -- 12. "The Worms Are Weak": Male Infertility and Patriarchal Paradoxes in Egypt / Marcia C. Inhorn.

In unterschiedlichen gesellschaftlichen Bereichen lassen sich in den vergangenen Jahren Transformationen von Männlichkeit(en) beobachten, die u. a. in veränderten Bildungserfolgen von Jungen und im Phänomen der 'neuen Väter' zum Ausdruck kommen. Aktuell zeigen sich verschiedene Erklärungsansätze innerhalb der kritischen Männlichkeitsforschung, um einen Wandel von Männlichkeit(en) beschreiben zu können. Vor allem werden diesbezüglich die beiden als konträr zueinander erscheinenden Ansätze der Caring Masculinities und hybriden Männlichkeit(en) diskutiert. Dabei verweisen empirische Erkenntnisse aus dem Feld fürsorgender Männlichkeiten darauf, dass auch Caring Masculinities im Sinne hybrider Männlichkeiten gedacht werden können, indem sie zur Aufrechterhaltung hegemonialer Männlichkeit beitragen. Der Beitrag beschäftigt sich dementsprechend mit der Konkretisierung der beiden theoretischen Ansätze und liefert erste Anknüpfungspunkte für eine mögliche Zusammenführung, indem Care als wesentliches Element herausgestellt wird.

Discourses, forms and practices of masculinities have seen significant transformations throughout Chinese history, yet enduring patterns and themes can be picked out. The two most enduring concepts in Chinese masculinities, wen (cultural attainment) and wu (martial attainment), form the departure point of this study, which surveys masculinities in China chronologically through the pre-modern, Republican, high socialist, and reform eras. Despite the epistemic changes throughout the 20th century, the wen-wu dyad has remained a relevant, if diluted perspective from which to interpret masculinities in contemporary China. Echoes of the "fragile scholar" (才子 caizi) can be seen in today's androgynous pop stars; the "Confucian gentleman" (君子 junzi) is promoted as China's civilizational archetype; the middle class adopt wen aspirations; the affective relations of "good fellow" (好汉haohan) brotherhoods are echoed in carousing during yingchou socialising; and the male protagonists of contemporary TV dramas infuse Confucian morality and brotherly loyalty into a calculating market logic. Furthermore, male honour is still a key component of masculinities, albeit expressed through wealth and concepts such as "face", "ability", and "responsibility", rather than "righteousness" or slavish devotion to political leaders. The tender father and romantic partner may have taken centre stage, but achieving honour through one's wife—via her fidelity, submission, education, presentation, or state of leisure—persists, and concubines are making a post-Mao comeback in the shape of "second wives". A lively gay culture exists without legal or political affirmation. Yet above all, the story of masculinities in China is the story of power and its contestation, as it is anywhere. The reconfiguration of masculinities in China has served elite men's struggles to retain their privileges vis-à-vis women and other men; and Chinese men broadly continue to reap many benefits in what remains for the most part a man's world.

Across the West, suicide rates in young men have been rising for some time. This trend has attracted considerable media attention and is often cited within media discourse as evidence of a 'crisis of masculinity'. The field of suicide research (or suicidology) is dominated by quantitative methodology, and although there has been research attention to the gendered character of suicidal behaviour, studies tend to compare 'men' as a group with 'women' as a group. There is also relatively little consideration within this literature of power relations and the social-political dimension of masculinities. This paper argues the case for a qualitative sociological approach to the study of gendered suicide and begins to outline a framework for understanding the diversity of suicidal masculinities. Connell's theoretical work on masculinities is used to analyse evidence from the suicidology literature. The framework includes consideration of when hegemonic masculinity fails; the subordinated masculinities of gay sexuality and mental illness; and control in intimate relationships.

Signe Arnfred anmelder "Masculinities Matter! Men, Gender and Development" af Frances Cleaver (ed.).

There is a great dearth of studies on masculinities in the Islamic and Arab world, and emerging literature on 'subaltern' masculinities (in this region at least) comes mostly in the form of collected essays as opposed to single-author, depth-of-field treatises. But even as it grows, this young field seems to avoid building up a canon, and this is by no means a criticism. Practitioners in this field, as in this particular collection of essays, have opted for multiplicity in form as well as content rather than any unitary voice.

"While early Buddhists hailed their religion's founder for forging a path to enlightenment, they also exalted him as the paragon of masculinity. According to Buddhist scriptures, the Buddha's body boasts thirty-two physical features, including lion-like jaws, thighs like a royal stag, broad shoulders, and a deep, resonant voice, that distinguish him from regular men. As Buddhism spread throughout Asia and around the world, the Buddha remained an exemplary man, but Buddhists in other times and places developed their own understandings of what it meant to be masculine. Buddhist Masculinities brings together essays that explore the variety and diversity of Buddhist masculinities, from early India to the contemporary United States, and from bodhisattva-kings to martial monks. The contributors deploy the methods of religious studies, anthropology, art history, textual-historical studies, and cultural studies to explore texts, images, films, media, and embodiments of masculinity across the Buddhist world, past and present. Buddhist Masculinities turns scholarly attention to normative forms of masculinity that usually go unmarked and unstudied because they are "normal," and illuminates the religious and cultural processes that construct normative conceptions of masculinities in Buddhism"--