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Feminism provides a key analytical space for theory-building and re-centring historically marginalised narratives and epistemologies. However, the preponderance of women in feminist scholarship has been construed by some as meaning that feminism excludes the interest of men. Situated within a critical discourse analysis and drawing on interviews with men and key informant interviews with women, this essay investigates people's attitudes towards feminism in Ghana (with the concomitant discourses around what is African and what is Western). Feminism was largely perceived by most men and women as a dangerously feminising and Western construct, capable of destabilising the cultural exceptionalism of Ghanaian society. However, a few men appear to have embodied 'progressive' thinking about feminism and alternative constructions of masculinity. For such participants, embracing feminism comes at no cost to men and their manhood. They admit that men have benefited from a patriarchal system, which comes with opportunities and privileges; hence, the struggle for a better and gender equitable society continues. They propose the use and adoption of feminism as an important tool to precipitate shifts in how men approach both their relationships with women, and their own masculine identities. [ABSTRACT FROM AUTHOR]

The main objective of this article is to contribute to a more critical, African-situated understanding of the complexities, emotional vulnerability, and multidimensional positionality that a male researcher is likely to face in conducting fieldwork in a native country. Drawing on my own experiences in conducting fieldwork in northwestern Ghana, the article demonstrates how a male researcher conducting interviews with his fellow countrymen could be constructed within hierarchies of masculinities; where he is simultaneously positioned as a powerless native subject and a powerful researcher. I problematise how my negotiation of fieldwork as a Ghanaian male researcher and my ideological baggage as a gender scholar could be read within the larger politics of gender and geography, as well as feminist intersectional theories. Drawing on these theories as useful analytical guides to foreground my fieldwork experiences and how I interpret my data, allow for critical understanding on the range of cultural norms, taboos, gendered subjectivities, and contested meanings which perpetuate multiple masculinities in fieldwork. My reflection from a postcolonial context contributes to growing global concerns to rethink and decolonise how we approach fieldwork. [ABSTRACT FROM AUTHOR]