Violent Manhood

This book touches on all of the hot-topic issues of masculinity and violence, including gun violence, sexual assault and the #MeToo movement, violence against women, LGBTQ people, and people of color. Its unique approach will add to many conversations that should, as Sumerau explains, be focused on masculinity and are far too often focused on something else. Taking the approach of talking with young college men who are privileged provides a unique look at how manhood and masculinity may not be progressing like many people hope and provides insights from all angles to critically examine the ways men construct and explain relationships between violence, manhood, and inequality in society.

His work offers an unusually clear view of this prevailing convention of insecure and destructive masculinity, which Herbert connects with contemporary analyses of male identity formation, sexuality, and violence and with cultural, political, and ideological developments reaching back to the nation's democratic beginnings.".

Masculine codes of honor and dominance often are expressed in acts of violence, including war and terrorism. In Disarming Manhood: Roots of Ethical Resistance, David A.J. Richards examines the lives of five famous men—great leaders and crusaders—who actively resisted violence and presented their causes with more humane alternatives. Richards argues that Winston Churchill, William Lloyd Garrison, Mohandas Gandhi, Martin Luther King, and Leo Tolstoy shared a psychology whose nonviolent roots were deeply influenced by a loving, maternalistic ethos deeply influenced by the teachings of Jesus of Nazareth. Drawing upon psychology, history, political theory, and literature, Richards threads a connection between these leaders and the maternal figures who profoundly shaped their responses to conflict. Their lives and work underscore how the outlook of maternal care givers and women enables some men to resist the violent responses characteristic of traditional manhood. The voice of nonviolent masculinity has empowered important democratic movements of ethical transformation, including civil disobedience in South Africa, India, and the United States. Disarming Manhood demonstrates that as Churchill, Garrison, Gandhi, King, and Tolstoy carried out their various missions they were galvanized by teachings whose ethical foundations rejected unjust violence and favored peaceful alternatives. Accessibly written and free of jargon, Disarming Manhood's exploration of human nature and maternal bonds will interest a wide audience as it furthers the understanding of human nature itself and contributes to the fields of developmental psychology and feminist scholarship.

Masculinity and the Paradox of Violence in American Fiction, 1950-75 explores the intersections of violence, masculinity, and racial and ethnic tension in America as it is depicted in the fiction of Ralph Ellison, Richard Wright, Norman Mailer, Saul Bellow, James Baldwin, and Philip Roth. Maggie McKinley reconsiders the longstanding association between masculinity and violence, locating a problematic paradox within works by these writers: as each author figures violence as central to the establishment of a liberated masculine identity, the use of this violence often reaffirms many constricting and emasculating cultural myths and power structures that the authors and their protagonists are seeking to overturn.

It is not an accident that American engineering is so disproportionately male and white; it took and takes work to create and sustain this situation. Engineering Manhood: Race and the Antebellum Virginia Military Institute examines the process by which engineers of the antebellum Virginia Military Institute cultivated whiteness, manhood, and other intersecting identities as essential to an engineering professional identity. VMI opened in 1839 to provide one of the earliest and most thorough engineering educations available in antebellum America. The officers of the school saw engineering work as intimately linked to being a particular type of person, one that excluded women or black men. This particular white manhood they crafted drew upon a growing middle-class culture. These precedents impacted engineering education broadly in this country and we continue to see their legacy today.

Ty Cobb called baseball a “red-blooded game for red-blooded men,” warning that “molly coddles had better stay out.” By this, Cobb meant that baseball was the ultimate expression of the masculine ideal – a game of aggression, rivalry, physical and mental dexterity, self-reliance, and primal honor. For over twenty years, Cobb expressed his fierce brand of manhood in ballparks throughout the American Northeast, gaining for himself a level of celebrity that was unsurpassed in the early twentieth century. Fans idolized Cobb not only because he was the best player in the game, but because his boisterous and combative style of play satisfied their desire for exhibitions of visceral manhood. They found in Cobb an antidote for what they feared were the corrupting influences of over-civilization. With balance, precision, and empathy, Steven Elliott Tripp brings the era to life in a narrative Publisher’s Weekly has called “stunning.” In contrast to recent biographies of Cobb that have tried to minimize his more brutish behavior and minimize his racial antipathies, Tripp contextualizes Cobb, placing him squarely within the cultural milieu of both the rural South of his birth and the Northern sporting culture of his professional career. Moreover, Tripp’s reconstruction of early twentieth-century sporting culture isolates an important source of modern America’s culture of hyper-masculinity. Ty Cobb, Baseball, and American Manhood is both an important work of social and cultural history and an absorbing tale of ambition and the quest for dominance. Tripp has written the rare narrative that is as appealing to scholars as it is to general readers and sports enthusiasts.

This book looks at representations of the male body, sexuality and power in the arts in Mexico. It analyses literature, visual art and cinema produced from the 1870s to the present, focusing on the Porfirian regime, the Post-revolutionary era, the decadence of the revolutionary state and the emergence of the neo-liberal order in the 1980s.

This book charts the journey, in terms of both stasis and change, that masculinities and manhood have made in Irish drama, and by extension in the broader culture and society, from the 1960s to the present. Examining a diverse corpus of drama and theatre events, both mainstream and on the fringe, this study critically elaborates a seismic shift in Irish masculinities. This book argues, then, that Irish manhood has shifted from embodying and enacting post-colonial concerns of nationalism and national identity, to performing models of masculinity that are driven and moulded by the political and cultural practices of neoliberal capitalism. Masculinities and Manhood in Contemporary Irish Drama charts this shift through chapters on performing masculinity in plays set in both the Irish Republic and Northern Ireland, and through several chapters that focus on Women’s and Queer drama. It thus takes its readers on a journey: a journey that begins with an overtly patriarchal, nationalist manhood that often made direct comment on the state of the nation, and ultimately arrives at several arguably regressive forms of globalised masculinity, which are couched in misaligned notions of individualism and free-choice and that frequently perceive themselves as being in crisis.