Archive for the 'Men and Masculinity' Category

The next right thing? Pink.

If the first post of the day was on the theme of “doing the next right thing”, the second deals with a small practical tip from Jeff at Feminist Allies: What Men Can Do: Resist Gender Essentialism (with Accessories!) Jeff was inspired by Melissa’s remark, regarding the seemingly never-ending struggle for gender justice: All I ever do is try to empty the sea with this teaspoon; all I can do is keep trying to empty the sea with this teaspoon.

One of Jeff’s “teaspoons” is his phone:

And it got me to thinking about one of the themes of feminism for me:Small Daily Acts of Feminism. I tend to think that (1)The ‘little’ things are often only seemingly little and (2)Lots of (seemingly) little things add up. Take, for instance, my little pink phone.

Jeff has a picture of his little pink phone.

I’m with Jeff wholeheartedly here. No, Jeff’s pink phone isn’t going to save the world. But as he does point out, it does start a lot of conversations where good can happen. I don’t have a pink phone, but as anyone who looks through my Flickr or Facebook albums can attest, I wear a lot of pink shirts. And I wince when I hear people say things like “Real Men Wear Pink”; I prefer “pink is for everyone”. A willingness to subvert common assumptions about gender is always helpful, especially when that subversion is simple and elegant.

Hurrah for pink on all of us. It’s one of my favorite colors (along with yellow, which I can’t wear), and it has been a staple of my wardrobe for a long time. My fondness for pink isn’t evidence of virtue — but if it inspires any reflection in anyone at all about gender essentialism, then it’s one more teaspoonful.

Shame and self-hatred, guilt and self-esteem: part two of the series on Robert Jensen, porn, and masculinity

This is part two of a three-part response to Robert Jensens’s Getting Off: Pornography and the End of Masculinity. Part One appeared last Friday, I’m aimin’ to have Part Three up on Wednesday of this week.

Courtney Martin wrote last week that Jensen’s prose “reeks of self-hate and desperation.” Blogger “Sweating Through Fog” writes that “Jensen uses porn to indulge his hatred for masculinity.” In this second part of the series, I’d like to take up this issue of male self-loathing (or, to put it another way, the loathing of one’s own maleness.) Far from hating himself, or men, Jensen is calling men to love themselves, their fellow men, and women enough to transform. His argument hinges on understanding the distinction between shame and guilt, a distinction that may have eluded some of those who read (or have decided to condemn without reading) the book.

The charge of “self-loathing” is one of three classic slurs used against feminist men. Any man who is committed to feminism publicly will regularly encounter at least one (and likely more) of the following stereotypes:

1. All feminist men are gay, and thus not “real men”.

2. All feminist men are “wolves in sheep’s clothing”, using an outer veneer of egalitarianism in order to get women into bed.

3. All feminist men are filled with self-loathing; secretly believing that women are the superior sex, they project their own self-hatred onto other men.

From the time I began studying feminism and doing pro-feminist men’s work, I ran into all three of these charges on a regular basis. The men’s rights advocates (MRAs) who periodically comment here tend to use all three, with a few not-very-bright ones insisting that all three are true simultaneously. So when Robert Jensen makes a compelling, at times radical case against pornography — accompanied by a searing and entirely accurate indictment of contemporary American masculinity — it’s little wonder that even well-meaning folks bring out the “he must really hate himself, or at least hate his maleness” card. Continue reading ‘Shame and self-hatred, guilt and self-esteem: part two of the series on Robert Jensen, porn, and masculinity’

Part one of a series on “Getting Off”: masculinity, pornography, and the truth of what we don’t want to face

This will be the first (long) part of a three-part post. Parts two and three to come next week.

I started reading Robert Jensen’s Getting Off: Pornography and the End of Masculinity over the Thanksgiving holiday, and finished the relatively short book earlier this week. As I said in my post immediately below this one, it has had a deep and profound impact upon me.

In this first post, I’ll look at the case Jensen makes against porn, particularly the arguments he marshalls against the idea that porn isn’t a “big deal” and that “normal people” can use it without negative consequences for themselves, their relationships, and society as a whole. In the second post, I’ll respond to the charge against Jensen — reiterated by Courtney Martin – that his prose “reeks of self-hate.” Self-loathing is a common slur tossed at pro-feminist men, and deserves a response all of its own. In the third post, I’ll look at Jensen’s proposals about masculinity and sexuality, particularly his remarkable suggestion that we ground our sexual ethics not merely in pleasure, but in joy and in light.

Robert Jensen is one of a small group (others include Jackson Katz, Michael Flood, and Michael Kimmel) who are the dedicated public faces of the pro-feminist men’s movement. Jensen, a professor of journalism at Texas, wrote the marvelous Heart of Whiteness, about which I also ought to blog someday. Getting Off sees Jensen take an enormously brave step. Balancing thoughtful analysis with deep candor, he makes the most powerful case against pornography that I’ve read since the late Andrea Dworkin’s Pornography: Men Possessing Women, a book now more than 25 years old. And yes, Getting Off is dedicated to (among others) Dworkin herself.

Jensen starts by reminding us of what we already know: we live in a porn-saturated culture. Technological innovation has made the furtive peeps at father’s Playboy an unknown experience for most young people today. Jensen, born in 1958, describes his own adolescent fascination with pornographic magazines and the lengths to which he and his buddies would go to acquire porn. My own experience with porn was similar; I “discovered” it in 1979, when I was twelve. The porn that so indelibly marked (and marred) my nascent sexuality came in print with magazines like “Club International” and “Penthouse.” What’s available today online –even for free — is infinitely more vivid, infinitely more hardcore, and infinitely more interactive than it was in my youth or in Jensen’s.

We know all this of course. What we don’t know — or, as Jensen points out, what we don’t want to know — is how truly ugly pornography is. For a host of reasons ranging from denial to civil libertarianism to sheer horny curiosity, a great many voices across the spectrum are unwilling to name porn as one of the most corrosive influences on our culture and on our humanity. Continue reading ‘Part one of a series on “Getting Off”: masculinity, pornography, and the truth of what we don’t want to face’

Previewing a post on pornography, masculinity, and Robert Jensen: UPDATED

I’ve spent part of my time this week scribbling out some thoughts about Getting Off: Pornography and the End of Masculinity, the genuinely extraordinary new book from Robert Jensen, professor of journalism at the University of Texas.

Deo volente and the crick don’t rise, I’ll finish my review tomorrow and post it. In the meantime, Courtney Martin has her own thoughts up at Feministing, and the comment thread below her piece is very interesting. Courtney is clearly troubled by the book, both by its insights into a world she has deliberately avoided, and by Jensen’s radical proposed solution: the eradication of masculinity as a category of human identity. I’m less troubled — largely because I think Jensen is more right than Courtney would like to believe.

I’ll say this as a preview: this is the first non-fiction book I’ve read this year that’s made me weep. It’s the best thing I’ve read about pornography in years, and it functions brilliantly on many levels. It’s so good that as I read, at times fighting back tears, I cursed Robert Jensen for writing the book I would have longed to write. Whatever I publish on pornography and masculinity in the future will be heavily influenced by this book and my response to it. I’ll explain tomorrow, and in the meantime, check out Courtney’s post.

UPDATE: The thread at Feministing has a lot on the problem of fantasy, and Greg raises the issue below this post. Let me, as a prelude to what I’m gonna write tomorrow, offer these links to old things I’ve written:

Why Pornography Bothers Me More than Depictions of Violence

Some Very Long Thoughts on Fantasy and Masturbation

The “three guy” rule: the third post in a series on numbness, growth, and male transformation

This is the third post in a series that began with this one last Friday and continued on Monday of this week here.

The problem I’ve been writing about is perhaps not entirely unique to men, nor is it universal among them, even in our culture. But the problem — call it “numbness”, call it lack of resolve, call it a profound sense of disconnectedness from both the self and others — does seem to manifest far more often among men than women. Men, both as individuals and in groups, do far less healthy self-reflection than women do. To put it in terms that mytho-poetic types use, men do less “soul work” than their sisters. That doesn’t mean that young American women are growing up healthier, mind you, only that women are generally allowed more emotional resources to help them grow.

The first two posts were largely about sketching out the problem. Today, I’m offering some preliminary solutions. (I realize that in doing so, I’m part of a fairly large crowd: the “what’s wrong with boys and men today” sector is a fast-growing one in the media and publishing worlds.) Below Monday’s post, ballgame notes:

I think your suggestion that males need solely to ‘look within’ to combat the emotional consequences of this enforced isolation is rather like telling someone, “That poison is making you sick! Here, have some more.”

Indeed. The kind of transformation we’re talking about here can’t be done in solitude, or at least not solely in solitude. The journey within is a difficult one, and it requires both guides and companions. To state the obvious, young men desperately need mentors. But the kind of mentors that they generally find in our culture aren’t much help in doing this work: a schoolteacher may make you a better history student, but won’t automatically help you go “deep and inside”. A basketball coach may make you a better foul shooter, but he won’t necessarily mentor you in developing a vocabulary for your inner emotional terrain. And your first boss may show you the skills you need in order to succeed in one particular job environment, but that boss probably won’t help you answer the existential “why” that explains what you’re doing there in the first place. Continue reading ‘The “three guy” rule: the third post in a series on numbness, growth, and male transformation’

“There is no ‘there’ there”: part two of a very long post on Robert Bly, male transformation, and the fear of one’s own hollowness

This is the second post in a three-part series. Part one appeared last Friday. It dealt with several issues, focusing in particular on the difficulty so many men have today identifying and acting on what it is that really want. Men who long to be “good guys” often have a particularly difficult time with what Robert Bly calls “resolve.”

Anti-feminist male voices play on this lack of resolve, mocking the aspiring feminist man for his apparent passivity. Anti-feminist men claim that they do know what they want: they want to get laid, make money, play Halo or World of Warcraft until four in the morning. They want to watch football instead of talking. They don’t want emotional intimacy, or so they claim; they want to work hard, play hard, and fall asleep after sex. These anti-feminist voices (one thinks of their popular high priest, the talk-show host Tom Leykis, who without any irony tells his male listeners to call him “Dad”) urge young men to give up the quixotic crusade of living a life of justice and self-control.

While the likes of the libertine Leykis urge calculated self-indulgence, traditionalist Christian voices implore young men to “seize back” their leadership roles as head of the family. Thus the feminist man is attacked from two sides: by the buddies that urge him to stop worrying about women’s feelings and give in to his id, and by social conservatives who call him to stop worrying about women’s feelings and take up his God-ordained role as warrior leader.

So many aspiring feminist men give up at this point. The siren songs of irresponsibility and fundamentalism both make the same promise: live this way, and you will have the certainty you lack. Both camps tell the same lie: that biological identity determines destiny. Continue reading ‘“There is no ‘there’ there”: part two of a very long post on Robert Bly, male transformation, and the fear of one’s own hollowness’

Longing for “a divine spirit of sisterhood”: a note on Cirque de Soleil and male narcissism

We drove down to Inglewood yesterday to see Corteo, the current Cirque de Soleil production touring the West Coast. One would have to be very curmudgeonly indeed not to find the various Cirque shows riveting, and we enjoyed ourselves immensely.

“Corteo” is based around the story of a clown imagining his own funeral. One of the most magnificent sections of the show comes in the first half of the performance. According to the program:

“In a divine spirit of sisterhood, the clown’s former lovers emerge above him as in a dream.”

Three dancer/acrobats, clad in lingerie, swirled from chandeliers over the head of the clown, who sat on his bed and reached for them. It was a visually impressive sequence, but I couldn’t help but chuckle at seeing such a classically narcissistic male fantasy. Continue reading ‘Longing for “a divine spirit of sisterhood”: a note on Cirque de Soleil and male narcissism’

“But he could not say what he wanted”: part one of a series on Robert Bly, feminist men, and “Nice Guys”

This is the first of what I hope will be a successful three-part series. Part two to come next week.

This past week in my “men and masculinity” course, we began discussing Robert Bly’s Iron John. Nearly two decades after it was written, Bly’s alternately captivating and exasperating call for a return to the “deep masculine” still resonates. Many people who know nothing else about the men’s movement (not to be confused with the men’s RIGHTS movement, a different beast altogether) have heard of Bly and “Iron John”. I make sure that my students read Bly in conjunction with very different figures in the movement, like the pro-feminist Michael Kimmel. But as confounding and opaque as Bly’s writing can be, my students seem to enjoy “Iron John” more than any other book I assign in this course.

Re-reading the book in preparation for this week’s lecture, I found myself thinking about the much discussed “Nice Guy” phenomenon. “Nice Guys” often cloak their misogyny behind a facade of sensitivity. “Nice Guys” often talk garrulously about gender issues, and often establish their bona fides by bemoaning the way in which “other guys” treat women. About every ten minutes, a Nice Guy will drop an “But I’m not like other men!” into the conversation. The Nice Guy becomes less nice when he realizes that despite all he obviously has to offer, women are remarkably uninterested in dating or sleeping with him. Nice Guys often lose their temper when rejected, launching into embittered, “slut-bashing” diatribes about how foolish women are for choosing “bad boys” (or traditional men). Most Nice Guys alternate between stunningly low self-esteem and staggering hubris, secretly believing that their “sensitivity” makes them the answer to every maiden’s prayer. A great many feminist women have their share of “Nice Guy” stories, and if you spend much time in the feminist blogosphere, you’ll read your share of ‘em.

Nice Guys are, in a few respects, similar to the famous SNAG (”Sensitive New-Age Guy”) who first made his appearance some four decades ago. SNAGs, I suggest, aren’t automatically as passive-aggressive as Nice Guys; SNAGness is about much more than a tactic to get sex from women. Becoming a male feminist isn’t easy, and most men who start down this road do so with the best of intentions, often with a profound and genuine desire to create a more just world for both sexes. The stereotype that many SNAGs are the sons of single-mothers doesn’t always hold true — but a great many pro-feminist men did grow up acutely aware of their mother’s feelings.

I was raised the first-born son of a single mom; from age six (when my parents separated) on, I was a “student of my mother’s emotions.” My grandmother and aunt told me that I needed to “take care of my mother” after the divorce, as she’d been through a “hard time.” And so, of course, I did my best. While I did often annoy and exasperate my mother (not least when I would torment my little brother), I did become very, very good at taking her emotional temperature. My mother is hardly mercurial (though she is a Gemini), and she was generally on an even keel. But she was anxious about many things, and I picked up on that anxiety very early on. She and I talked a great deal together, and in some ways — especially in the period between the divorce and the onset of my interest in girls about seven years later — my mother was my best friend.

I’ve talked to many other men active in the feminist movement, and a very high number of us have similar stories about our mothers. Let me clear that this isn’t the only reason we remain committed to the feminist movement today. It’s easy to play armchair psychologist and pathologize every activist. An adult commitment to justice is always rooted in more than childhood experience. But one thing I learned about myself a long time ago applies to a great many other men in the movement, including the “SNAGs”: we often confuse verbal dexterity for authentic insight. Our commitment to women’s rights is sincere, but we’re often incapacitated by a surprising lack of self-awareness.

Bly, who is often wrong about the remedy but rarely wrong about the diagnosis, writes of men like this:

Part of their grief rose out of remoteness from their fathers, which they felt keenly, but partly, too, grief flowed from trouble in their marriages or relationships. They had learned to be receptive, but receptivity wasn’t enough to carry their marriages through troubled times. In every relationship something fierce is needed once in a while: both the man and the woman need to have it. But at the point when it was needed, often the young man came up short. He was nurturing, but something else was required — for his relationship, and for his life.

The “soft” male was able to say “I can feel your pain, and I consider your life as important as mine, and I will take care of you and comfort you.” But he could not say what he wanted, and stick by it. Resolve of that kind was a different matter.

Emphasis in the original.

Living a feminist life as a man is about more than sensitivity to women. It’s about more than ideological assent to egalitarian principles, and it’s even about more than putting those principles into practice in one’s public and private life. Part of being a true feminist is acknowledging the enduring reality of male privilege. For men in this society, that means doing the best one can to renounce that privilege. But the danger in that renunciation is that it can destroy the capacity to act. Too many aspiring feminist men, too many nice guys, are incapacitated. They are incapacitated by a fear of doing the wrong thing — and, as Bly points out, deep down they aren’t really sure what they want. These good guys have spent much of their lives focusing on women’s concerns, and have developed the vocabulary of sympathy and solidarity. They have not developed genuine self-awareness in the process.

And this self-awareness is a prerequisite for continued growth. It is the prerequisite for the sort of resolve that Bly mentions. And righteous action, predicated on both empathy for others and upon deep self-awareness, is something far too few men comprehend.

More to come.

“Boys Adrift”: part two of a review

Last week I had some very critical things to say about Leonard Sax’s Boys Adrift.

But as critical as I am of Sax’s gender essentialism, there is much within his latest work that I think is insightful and encouraging. When it comes to the now-famous “failure to launch” phenomenon (in which young men live at home throughout their twenties, essentially relying on their parents to support them), Sax makes good sense:

I agree that the real world is very rough. What’s the best way to help young people face that reality? If your child is ten or fifteen years old, then by all means, shelter him or her from that harsh reality. But what if your child is twenty-one, or twenty-six, or twenty-nine? How long is a parent expected to shelter a child who is not mentally or physically handicapped?

My own belief… is that if parents continue to shelter their adult child after the age of twenty-one years, the parents may make it less likely that the adult child will ever be willing and able to meet the challenges of the real world.

Tell it, brother Sax. Preach the good word.

Dr. Sax also deserves credit for being willing to reject traditional models of masculinity. Indeed, given how reactionary his views are on single-sex education, it is surprising and refreshing to read the following attack on Harvey Mansfield’s ludicrous Manliness (which was a big hit with a lot of social cons last year).

Right off the bat, Mansfield asserted without any disclaimer that “John Wayne is still every American’s idea of manliness.” He then proceeded with a detailed analysis of what makes John Wayne the epitome of manliness.

When I read that sentence… I was startled. “Speak for yourself” was the first thought that came to my mind.

Anyone who can rip apart Mansfield is okay with me.

But perhaps my strongest and most enthusiastic point of agreement with Sax comes on what is perhaps the one principle which virtually all the disparate voices in the broader men’s movement affirm: the central importance of strong, loving, adult male role models. Most humans, growing up in our gendered culture, are more likely to “identify” with and seek to imitate adults of their same sex. Given that most teenagers go through at least a brief period of rebellion against their parents, it is good to have adult role models who are not family members.

Sax urges parents (and parents are the primary audience for this book) to seek out good adult men to mentor their sons:

Don’t wait for your son to make this choice. If he’s like most of the boys I work with, he may need a push. That’s OK. Just choose an activity in which he can interact with grown men, where he can have opportunities to see how they live, how they relax, how they serve their families and their communities. In most cases, even a not-quite-perfect choice, perhaps even the wrong choice, will be better — will be more likely to engage your son in the real world — than no choice at all.

Dr. Sax has been rightly lambasted by feminist critics for his suggestion that we ask too much of young boys when we insist that they be able to articulate empathy as well as their sisters. But when he calls for safe, strong, loving adult men to be more involved in the lives of young boys, he deserves an enthusiastic “heck, yes!” All children — boys and girls alike — need good, non-familial role models, and they need them from both sexes. But when the majority of adults modeling compassion, competence, courage and emotional availability are female, then our boys often grow up without ever developing their own ability to be reliable, strong, ambitious, and articulate. That’s not women’s fault — it’s men’s.

In my teaching and in my volunteering, I am committed to working with young men. I mentor quite a few of them. Those in the men’s rights community who reject my feminist commitments would be wise to step up and mentor at least as many lads as I do. After all, my MRA friends, do you want me to be the only adult man working with your sons? :-) Put your volunteer time where your mouths are, and raise up a generation of young men with the same capacity for love and boldness as their sisters.

Wealthy and embittered with a victim complex? Leave your money to the MRAs

This from Vanessa at Feministing:

Apparently in all seriousness, the lads at Men’s News Daily are asking elderly men’s rights activists (MRAs) to leave their money to charities that will continue the struggle:

Let me talk directly to older wealthy American married males: give us other men a break. Don’t assume that your wife is as conservative as you. Don’t die and leave her all of your money.

In 2007, money is not only flowing into feminist organization coffers from dead widows and vindictive ex-wives like Heather Mills McCartney. The feminist groups are also getting big dollars from big politically correct corporations like Exxon-Mobil and, of course, an American Congress which is filled with blackmailed perverts like Senator Larry Craig who have clearly been doing almost everything the feminists wanted just to keep themselves in business at the local men’s restroom.

Therefore, you real men who might die in the next 10 years (you could be hit by a truck) have an obligation to leave serious funds to men’s rights organizations that can do battle with the above-mentioned juggernaut. Please go change your last will and testament today (tomorrow if it is after 5PM when you read this).

Larry Craig was a feminist? If so, he was pretty darn well, uh, closeted.

Of course, there aren’t a lot of legitimate men’s rights groups that have 501(c)3 status, but perhaps that will change. The article advises:

You can also start a 501c3 non-profit before you die. Ask a lawyer about getting one started sooner rather than later.

Remember, no matter how much you love her, please do NOT leave all your money to a woman (wife or daughter) who could knowingly or unknowingly turn your grandson and great-grandson into the slave of a system completely dominated by feminists.

It’s beyond risible, of course, but worth a visit for the laugh. There’s an interesting comment thread at Feministing.

For my own categorization of the various branches of the men’s movement, see here. For one of many critiques of the so-called MRAs, see here. Quoting myself from many years ago:

The problem with the men’s rights movement is that they confuse men’s unhappiness with oppression. They assume that if men were in control, they would be happy, because patriarchal oppressors ought to be happy. Therefore, if a man isn’t happy, he isn’t oppressing. Newsflash, folks: Just because you don’t know you’re privileged doesn’t mean you’re not. Just because there are aspects of your power and privilege that you find alienating and burdensome doesn’t mean that you are any less a beneficiary of an oppressive system! Both men and women do need liberation from rigid, traditional, gender roles. The difference is that collectively, men are the architects of the system while women are merely forced to live within it.

But here’s the serious question, since I seem to be in a question-asking mood: which charities would you be most inclined to leave your money to, assuming you die with plenty to leave?

You can scroll down on the right sidebar to find my favorites. Put yours in the comments section.

Cal-Tennessee, masculinity, and another post in praise of Joe Ehrmann

Like many a loyal Old Blue, I eagerly anticipated the Cal-Tennessee football game that was played on Saturday. Though I have little use for the NFL (and in many ways, would rather watch “soccer” than American football), I am a long-standing Golden Bear fan. After a disappointing and painful loss to Tennessee at the start of the 2006 campaign, Cal supporters were eager for redemption. We got it in splendid fashion two days ago, and to my wife’s great amusement, I offered several renditions of the happy dance over the course of the game.

Yesterday, I read half-a-dozen news accounts of the game. This one by Olin Buchanan, from the respected Rivals.com site, annoyed me immensely:

Last year Cal was branded soft and overrated after a 35-18 season-opening ambush in Knoxville, which wasn’t nearly that close. Then, before kickoff on Saturday night a propeller-powered plane circled high above the stadium towing a banner that read: SEC RULES, PAC-10 DROOLS.

Apparently, that perceived drooling was actually the 12th-ranked Bears’ mouths watering for a chance to prove they were more talented, more competitive and more masculine than they showed a year ago.

Thirty-five years after the advent of Title IX, and we’ve still got neanderthals like Buchanan associating toughness with masculinity? What’s the implication, Olin? That “soft and overrated” is somehow a particularly feminine quality?

For decades, sociologists of sport have had fun with the language of American football. The language of “scoring”, “penetrating the defense”, “getting in the end zone”, and even — Lord help us — the “tight end” is certainly suggestive. And a great many “old school” coaches (I’ve known one or fifty) played on the sexual anxieties of their young athletes by associating defeat with allowing oneself to be feminized by the opposing team.

When I was a student at Cal in the mid-80’s (the fun but mediocre Joe Kapp era), practices at Memorial Stadium were open to the public. I often went and sat in the bleachers, did my homework, and watched. I remember an assistant coach yelling at a group of linemen doing drills: “tighten it up or you’re gonna get fucked like a bunch of bitches come Saturday.” I was aghast. (Let me be clear, I never heard that language from dear Coach Kapp.) I hadn’t even started taking women’s studies classes yet, but I was still disheartened by the brutally sexist language I heard from this coach (and from many of the players.)

Some say that the violent game of American football is inherently misogynistic; the sport, for some, is beyond redemption. The cynics say that young men will only play with maximum passion and intensity when this language of sexual warfare is employed. But as a fan of this most popular of American games, I’m convinced otherwise. And fortunately, I can look to the likes of Joe Ehrmann, about whom I’ve written a couple of times — at greatest length here.

Ehrmann, a former star defensive lineman for the Baltimore Colts, now coaches the enormously successful Gilman (Maryland) high school football team. This is how he preps his team for a game:

“What is our job as coaches?” Ehrmann asks.

“To love us!” the Gilman boys yell back in unison.

“What is your job?” Ehrmann shouts back.

“To love each other!” the boys respond.

The words are spoken with the commitment of an oath, the enthusiasm of a pep rally.

This is football?

It is with Ehrmann. It is when the whole purpose of being here is to totally redefine what it means to be a man.

Joe Ehrmann knows what authentic masculinity is, and it has nothing, nothing to do with athletic prowess. His teams win state titles regularly (while he enforces his “no cut rule”, meaning everyone plays). For those of us who love competitive sports but who are often dismayed by the ugly cultural rules around those sports, men like Ehrmann are vital role models. (His biography is compelling.)

From the first day of practice through the last day of the season, Ehrmann and his best friend, Head Coach Biff Poggi, bombard their players with stories and lessons about being a man built for others.

They stress that Gilman football is all about living in a community. It is about fostering relationships. It is about learning the importance of serving others. While coaches elsewhere scream endlessly about being tough, Ehrmann and Poggi teach concepts such as empathy, inclusion and integrity. They emphasize Ehrmann’s code of conduct for manhood: accepting responsibility, leading courageously, enacting justice on behalf of others…

Olin Buchanan, take note. Go Bears.

“Boys Adrift”: part one of a lengthy review

Last week, with not inconsiderable trepidation, I picked up a copy of Boys Adrift: The Five Factors Driving the Growing Epidemic of Unmotivated Boys and Underachieving Young Men. The book is by Dr. Leonard Sax, who wrote the very troubling and numbingly essentialist Why Gender Matters a couple of years ago. I read WGM last year and was disturbed by Sax’s claims, most of which seemed to be largely in service of his pet issue: advancing the spread of single-sex education, which he argues is vitally important for boys.

But a couple of people who disliked WGM told me that they’d read “Boys Adrift” and thought that it was significantly better, if still flawed. It’s a quick and easy read, and I made my way through it during “chinchilla out time” last Saturday.

I’m going to review this book in two parts. The criticism comes today, the praise later this week.

First off, there’s much here that is troubling. Though this may be an instance of the pot calling the kettle black, Sax is still prone to the whopping and unsupportable generalization. In discussing the importance of competition, he opines:

Most girls value friendship above team affiliation…Boys are more likely to understand that friends don’t have to be teammates, and teammates don’t have to be friends. And boys are more likely to be invested in the success of their team regardless of whether any of their friends are on the team.

Dr. Sax, please, come and watch some of the girls I mentor and teach play soccer and softball. If “Megan” is playing catcher, and her best childhood friend “Melissa” is a runner for the other team trying to steal second base, I guarantee you that “Megan” isn’t going to hesitate for an instant in trying to throw out her closest confidante! I’ve worked enough with both male and female athletes to know that team solidarity and competitiveness flourishes just as effectively among girls as among boys. I suspect Dr. Sax spends very little time with young female athletes.

Of course, sometimes the good doctor focuses on the science he is far more qualified to discuss. But like most of those who defiantly cling to the “nature” side of the argument, the evidence doesn’t necessarily support his conclusions. For example, Sax has an interesting section about why boys don’t like reading any more. It’s not, according to him, because video games are inherently more interesting (though he is, I’m relieved to say, no fan of them). It’s because the kind of questions teachers ask about reading assignments don’t address boys’ concerns.

Sax comes up with the following scenario: a junior high-school English teacher has assigned the kids “Lord of the Flies.” An essay question is given for homework:

“Write a short essay in the first person, in Piggy’s voice, describing how you feel about the other boys picking on you. Remember to include lots of detail.”

Sax writes:

This homework assignment boils down to: How would you feel if you were Piggy? When I spoke with the teacher who assigned this homework, she explained that she wanted to teach the children about empathy… I submit that this assignment didn’t teach anything about empathy. Instead, the message reinforced for (boys) is that doing homework is for girls, not for real boys. No self-respecting boy, in this boy’s frame of mind, would do such a homework assignment.

The answer (you knew this was coming) is that boys and girls have different brains:

It’s easy for most middle school and high school girls to answer a question like “How would you feel if you were X?” because the area of the brain where the feeling is happening is closely linked to the area of brain where talking happens. For boys, that’s not the case… it’s not easy (for them) to answer, in a genuine and articulate way, the question “How would you feel if…?” He may attempt to produce the answer he thinks the teacher wants to hear, but it’s a chore. A better question for most boys would be “What would you do if…” That question may sound similar, but it’s actually a different question, and much more boy-friendly — for most boys.

I’m willing to concede that biological differences may explain why some boys have a hard time articulating feeling. I’m not qualified to disprove that possibility. But for heaven’s sake, one of the most vital tasks the schools have is to help young people overcome natural obstacles. If there are differences in the brain that make it more difficult for boys to empathize with fictional characters (or make it more difficult for girls to understand calculus), that’s hardly a case against teaching empathy or higher math! Rather, it’s a signal to teachers and parents that we have to work even harder with certain students (who may be clustered in one sex or another) to help them develop into full and complete human beings.

Dr. Sax complains that for a boy, it might not “be easy to answer, in a genuine and articulate way, the question “How would you feel if…” Fine, I concede his point. But boys do hard things all the time. Getting to level 346 on the latest video game is hard. Getting in shape for football is hard. Building muscle, building reflexes — these aren’t “natural”. Sometimes, getting in shape to be a soldier or a quarterback feels like a chore, but no one suggests that because it’s difficult for the young to do, they ought to be excused from doing it!

I suspect (and hope) that Dr. Sax is genuinely concerned with the well-being of young American men. I share his concern and his commitment. But he draws dangerous conclusions from his own considerable research. His diagnosis may be accurate, but his remedy is wrong. Though for the sake of discussion, I am willing to concede that his findings about brain differences are real, I think he sells boys woefully short by suggesting that these differences are so significant that they serve as obstacles to the development of empathy, tenderness, and an articulate vocabulary for one’s own inner emotional terrain.

Feminists are often accused of suggesting that “there are no differences between boys and girls, between men and women.” We’re accused of ignoring nature and over-emphasizing nurture when it comes to psychological development. Though some feminists may have denied difference, most feminists today accept that brains and hormones may operate differently between the sexes. But we also point out that once you start characterizing boys and girls as fundamentally different, you immediately encounter so many exceptions (sensitive boys, aggressive girls) that the usefulness of the whole damn dichotomy becomes moot.

More importantly, some feminists (I include myself in this bloc) argue that the whole purpose of social institutions (be they churches, schools, or extended families) is to help each individual achieve full human potential despite whatever limitations are imposed by biology. Access to birth control helps address the biological reality that women get pregnant and men don’t. Toilet training socializes children to overcome their own physical impulses. “Nature” might have us all peeing our pants; “nature” might have every woman the mother of ten. Though real biological differences do exist, they ought never be used as an excuse for failing to develop our children into complete, effective, kind, tolerant, well-rounded human beings.

I’m willing to accept the premise that for biological reasons, it may be harder for some boys to articulate empathy — and for some girls to do advanced mathematics. But all that tells me as a teacher and a mentor is that we may need to redouble our efforts to help our sons and daughters reach their full potential. Rather than doing as Dr. Sax suggests, and re-phrasing the questions in order to make things “easier” for boys, we need more commitment from teachers and parents to help our sons “do hard things.” And while “hard things” might include making the football team or playing a fantasy game at a very high level, it also includes learning to identify emotionally with the vulnerable.

In the end, feminists don’t deny nature. But we refuse to be in thrall to it. And we sure as heck refuse to buy the tired excuse that “nature” means that our sons cannot all be kind, gentle, articulate and ambitious.

Part Two soon.

Urinal chat: UPDATED

This morning in between classes, I slipped into the third floor faculty men’s room for a quick pit stop. We have just two old-fashioned urinals there, and one of my least favorite senior colleagues (I’ll call him “Manuel”) was stationed at one of them.

I’m not fond of this man; he and I have waged several ideological and pedagogical battles over the years. Nonetheless, I’m a cheery ENFP, and as I joined him to do my business, I said “Hey, my friend! What’s up?”

My colleague zipped himself, flushed the urinal, turned to me, and replied in a cool tone: “Why are you calling me your ‘friend’, Hugo?”

A bit stunned (and still busy with the task at — or in - hand) I slipped into the standard WASPy mode of cheerful, teasing, aggression: “Why, Manuel, are you saying we aren’t friends?” I threw in a wink.

Manuel made his way over to the sink to wash his hands, saying sharply as he did so, “I haven’t got time for your insincerity.”

As he headed out the door, I couldn’t resist an even-more exuberant, “You have a great day, buddy!”

Sigh. It’s true, I do address virtually every casual acquaintance as “buddy” or “my friend”. (My close male friends I call “my brother” or “brother man.”) I picked this habit twenty years ago, while spending two college summers working with the Public Works department in my hometown, hanging out with plumbers and carpenters and janitors. I suppose it does come across as frightfully insincere to some folks, and perhaps even aggressive to others.

And perhaps Manuel is right. I can come across to some folks as glibly insincere. And my standard response to hostility is to become even more polite and jovial (it’s violence, OKOP-style). I need to work on this.

UPDATE: Some folks have suggested that my use of the phrase “my brother” or “brother man” borrows from black culture. I picked up the former from all-white coworkers more than twenty years ago, and “brother man” has been in my vocabulary since I first read “Cat On A Hot Tin Roof” in high school — where it is used by whites to refer to an affluent white man.

Similarly, when we were kids my brother and I affectionately called each other “boo”. (My mother called me her “little boo” starting around 1967.) My brother and I started doing this in the 1970s, and were both stunned to find out, years later, that it was a standard African-American term for a lover! My brother is and always will be “my boo boy”; I will always be his. And we’re as white as can be and trust me, the use of “boo” in our family has damn all to do with cultural appropriation!

More on staying home, parenthood, responsibility and trust

Lots of discussion below my reprint of this old post.

My point in the original was not to elevate “stay-at-home motherhood” above other choices a young woman might want to make. Of course, when college-age women express a desire to “stay home with (their) kids”, those of us who are feminists are right to dig a bit deeper to discover the roots of that longing. As we’ve all pointed out eighteen times before, choices are always exercised inside of a cultural construct that teaches us that some choices are better than others. (This is why, for example, lots of women get their noses made smaller and very few get them made bigger — cosmetic surgery is in some sense a choice, but it is a choice heavily influenced by a lot of cruel and often racist aesthetic standards.) And when a young woman who has grown up hearing “mothers who work outside the home when their kids are small are selfish” says “I don’t want to be one of those selfish working women”, feminists are right to start up a discussion lickety-split!

But of course, it infantilizes women to say that the gal who longs to be a wife and a mother rather than an independent businesswoman is victimized by a patriarchal understanding of gender roles. There are choices that are made in order to please others, and there are choices we make out of our own deep desires (perhaps so deep that they are below the level that is influenced by culture). And while social conservatives often elevate the “stay-at-home wife” above all other roles for women (think of Dr. Laura’s tiresome “I am my kids’ mom”), progressives are sometimes unwilling to accept the desire to stay at home and be the primary caregiver as a legitimate want. (Think of the huge proliferation of guilt-inducing books about working and motherhood that have appeared just within the past two years!)

And of course, a significant component of the feminist project lies in liberating men to have far better relationships with their children than they may have had in earlier eras. The “separate spheres” ideology of the nineteenth century (it isn’t older, contrary to popular opinion) placed child-rearing solely in women’s hands, and earning solely in men’s. And while of course many women worked for money (in and out of the home) while raising their own children, historically far fewer working men took on an equal share of childcare.

If I’ve given the impression that I encourage stay-at-home motherhood while not also encouraging men to consider taking on the role of primary caregiver, I’m sorry. A key aspect of pro-feminist men’s work is encouraging young men to rethink the role of “father”. Many guys I work with do (when they feel they’re in a safe space) admit that they’ve fantasized about “staying home with the kids” while their partners worked outside the home. Of course, some of these lads haven’t the foggiest idea how much backbreaking work is involved in child-rearing. But some — often those who grew up in single-parent households — have a very clear idea of how much work and care is involved, and they still believe that they’re up to the task. It’s important for feminists to encourage men to develop and explore this often-atrophied capacity to nurture. And it’s important that we work to dispel the stigma society still attaches to a man who longs to be a “house husband.”

In a two-parent household — something that remains for many the ideal — women’s freedom to “stay home” is, of course, contingent on male reliability. While there are far fewer two-parent households where wives work outside the home while the men provide childcare, the reverse is true in those instances. It’s not a stretch to say that “staying home” without a steady independent income places one in a vulnerable position. Traditionally, it’s been women who’ve been in that vulnerable place — and that lack of autonomy has often meant women were not able to escape abusive or philandering husbands. Equal access to financial resources is a defense against being trapped. Anecdotally, I’d say one whopping reason why so many of my students don’t want to “stay home” is because of that justifiable fear of being unable to leave a disastrous marriage.

Does this mean that I’m returning to the tired old line that “all feminism is rooted in a disappointment in men”? No. Even if every man were willing and eager to be a devoted and faithful husband and father (and even if our economy permitted a working-class father to support an entire family on his salary), I don’t believe that the majority of women would gleefully abandon all of their public ambitions for the bliss of diapers and casseroles. Women’s desire for a public role is not a singular response to a frustration with unreliable men. But there’s no question that fears about male reliability play a part in some women’s decision-making about when and whether to marry, or whether to have children without a male partner with whom to raise them. Feminists thus do well to focus both on women’s liberation and male transformation.

My wife and I are both committed to raising our future children together. We both have flexible schedules, nearby relatives, and the resources to have some help. How the division of labor will break down when a child arrives remains to be seen, but I have every intention of being a competent and enthusiastic care-giver, wiper of vomit, changer of diapers. And how fatherhood and its responsibilities impacts my views will surely be a subject of a future blog post!

Note: This post is open for commenting only for those who are feminist-friendly.

Summer Reprint: Letting go of the Rescuer: a response to Charles on men, “damsels in distress” and pro-feminism

I’m still on summer semi-hiatus, and will be back to regular posting by August 22.

The following was originally published October 18, 2005.

Gosh, I’m now averaging two letters a week from folks who have found this blog by searching for information about “older men, younger women” on the ‘net. Usually, I get letters from young women who are attracted to older men, or older men defending their interest in younger women, but yesterday’s letter from “Charles” was different. Here’s some of it:

The experience I am going through is a difficult one. I was very closely
involved with a (now) 23 year old for four years. We broke up this past
spring, largely because she was going to attend graduate school in another
country for several years and had not been faithful to me in the past. No
trust meant no relationship anymore, despite my great affection toward her
and bond with her. We still remain friends and I look out for her best interests,
which is why I was so distraught to hear that a 35 year old had
asked her out at a bar and she said yes.

I agree with you that, despite exceptions to the rule, younger women
dating older men is not very healthy. She is a beautiful girl who has no
trouble finding dates, so its not like this is the only opportunity she
has. She doesn’t seem to find it to be a big deal and kind of flippantly
says that guys are five years less mature than their age and girls are
five years more mature, so the ages (in her mind) kind of equal out. But
I have to disagree with that. His formative, adult experiences are much
more developed than hers. If you use the age of 18 as a baseline for
‘adulthood,’ than he’s been an adult about four times longer than she has.

She also has had many of the problems that many young women interested in
older men seem to have, as you alluded to. Her father was almost
completely dysfunctional as a human being and was not a substantive part
of her childhood. She was raped at 13 to lose her virginity and she has
had a breathtaking number of sexual partners in an equally breathtaking
variety of ways, all of whom (with the exceptions of a few close
boyfriends) she didn’t like.

Should I not feel concerned for her? Should I not feel angry toward her?,
because I do. I do not have a problem with her dating and I want her to
be happy, but I am convinced this is not the way to achieve that
happiness.

Charles writes an interesting and heartfelt note, and it’s the sort of thing I’ve heard from other young men on this subject.

First off, there’s nothing wrong with being angry at someone who has cheated on you. Anger, particularly when it is expressed in healthy rather than destructive ways, is a normal response to injury. Once that anger festers into enduring resentment, however, it’s a good deal more problematic.

I’ve known quite a few men who share with Charles what can only be described as a powerful desire to “rescue” damsels in distress. The tell-tale signs of a man with a “knight in shining armor” complex are clear: he “looks out for her best interests”, and he expresses deep — and perhaps justified — anxiety about her early experiences and their impact on her subsequent sexual choices. I’m sure Charles is a very nice young man, and I wish him well. But ultimately, I think he’s having a difficult time separating genuine love and concern from a desire to control! Continue reading ‘Summer Reprint: Letting go of the Rescuer: a response to Charles on men, “damsels in distress” and pro-feminism’