Search results

education based on individual responsibility for one’s health’ (Wight, 1999: 746, my emphasis). Wight’s analysis of working class masculinity – as unresponsive to media representations of the condom – contrasts with his analysis of middle-class men ‘in higher education or professions’ (Wight, 1999: 747) who are read as having the capacity to choose safer sex. Nearly all had practiced safe sex consistently with some, if not all of their partners because of concerns about HIV. There was evidence that several of them took personal responsibility for their health and for

in Object matters

male earrings have either been sold to outsiders, or melted or cold-hammered to produce other ornaments, a good number of old female silver earrings have been kept. As I explained in the previous section, this observation allows us to appreciate the influence of non-indigenous ideas of masculinity on Emberá traditional attire. Some dancing troupes in Darién use crowns of balsa wood, cut into the shape of feathers, and painted with jagua. These crowns were common 2.6  Emberá crown in the past, but were worn mostly by men (see Nordenskiold 1928:  51, figs. 27, 32

in Exoticisation undressed
Open Access (free)
The imperial metropolis of Heart of Darkness

Tamar Katz, ‘“One of Us”: Conrad, Scouting, and Masculinity’, in Impressionist Subjects: Gender, Interiority, and Modernist Fiction in England (Urbana: University of Illinois Press, 2000), pp. 80–137. 10 On eugenics and social Darwinism during this period see Greta Jones, Social Darwinism and English Thought: The Interaction between Biology and Social Theory (Brighton: Harvester Press, 1982). See also Bernard Semmel, Imperialism and Social Reform: English Social-imperial Thought 1895–1914 (London: Allen and Unwin, 1960). 11 See Thomas Richards, The Commodity Culture

in Postcolonial contraventions
Sol Plaatje and W.E.B.Du Bois

in the Twentieth Century (Chapel Hill: University of North Carolina Press, 1996) and Wilson Moses, The Golden Age of Black Nationalism, 1850–1925 (Oxford: Oxford University Press, 1978) for useful discussions of African American nationalist leadership models during this period. See Hazel Carby’s discussion of Du Bois’s patriarchal masculinity, ‘The Souls of Black Men’, Race Men: The W.E.B. Du Bois Lectures (Cambridge: Harvard University Press, 1998), pp. 9–41. Paul Gilroy gives a diametrically opposed reading of this episode in his ‘“Cheer the Weary Traveller”: W

in Postcolonial contraventions
Abstract only
Radical education, past and present

: troubling discourses of white working-class masculinities’, Gender and Education, 14:3 (2002), 221–34. 22 S. J. Ball, M. Maguire and S. Macrae, Choice, Pathways and Transitions Post-16: New Youth, New Economies in the Global City (London: Rout­­ ledge/Falmer, 2000); D. Reay and S. Ball, ‘“Spoilt for choice”: the working class and educational markets’, Oxford Review of Education, 23:1 (1997), 89–101. 23 Reay, ‘Shaun’s story’; D. Reay, ‘The zombie stalking English schools: social class and educational inequality’, Journal of Educational Studies, 54:3 (2006), 288–307. 24

in Radical childhoods
Irish migrants negotiating religious identity in Britain

. Hatziprokopiou (with A. Castro-Ayala), Ethnic and Linguistic Chaplains: A Research Study, Commissioned by the Catholic Bishops Conference of England and Wales (2010). 37 Ibid. 38 For an overview see L. Ryan and W. Webster (eds), Gendering Migration: Masculinity, Femininity and Ethnicity in Post-War Britain (Ashgate: Aldershot, 2008). 39 K. O’Shea, The Irish Emigrant Chaplaincy Scheme in Britain, 1957–82 (Naas: Printed by the Leinster Leader, 1985), p. 61. 40 Ibid. 41 For a discussion of the ongoing work of the Irish Chaplaincy, mainly supporting older Irish people, see Ryan

in Women and Irish diaspora identities

the vilification of celibate clerics. His underlying argument was that masculinity and male sexuality needed to be better understood and openly discussed in order to separate out the causes of sexual abuse from the moral panic that surrounded it.63 An accompanying article in the same 1995 issue argued that some Church leaders, in their arrogance and hubris, had chosen to deny the seriousness of what was taking place and did not take steps to stop the behaviour of paedophile clerics.64 There was, Noel Barber SJ argued in his editorial, too much concern about the

in Irish adventures in nation-building

generated by socio-economic decline and anxiety about the inadequacy of state protections against crime. Many American men identify themselves as ‘citizen-protectors’ in order to assert their masculinity, assuming the role of home and family defender. In a society that made such early choices to enshrine militarism as a component of civic life, it is difficult to undermine or alter ingrained notions of self-protection.This worldview Withdraw, defend or destroy 141 of inherent preparedness to use lethal force is exemplified in a book on developing a ‘tactical mindset

in Domestic fortress

fatherhood 15 Hobson under the title Making Men into Fathers: Men Masculinities and the Social Politics of Fatherhood (2002). The overall message of Making Men into Fathers was symbolised on the front cover, which carried a photograph of Hoa-Hoa Dahlgren, a Swedish weightlifter, wearing a jersey emblazoned with the Swedish flag and cradling a small baby (2002:13). This signified that fatherhood was both masculine and patriotic. Hobson et al. coined the term the ‘social politics of fatherhood’ and made a strong link between fathers’ rights and obligations and welfare

in Between two worlds of father politics

chapter argues that the Scotland of popular imagination is ‘charged’ with four key themes which have a particular currency in northern and western Europe at the beginning of the twenty-­first century. These are the themes of tradition, resistance, victimhood, and masculinity. The association of Scotland with these themes predates the play-­acting phenomenon. Notes   1 Useful studies include Rowland Berthoff, ‘Under the Kilt. Variations on the Scottish-­ American Ground’, Journal of American Ethnic History (Spring 1982): 5–34; Celeste Ray, Highland Heritage. Scottish

in Warrior dreams