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Robert Musil's Die Verwirrungen des Zöglings Törleß (1906) and Yu Dafu's "Boundless Night" (1922) adopt similar plots about homoeroticism between the protagonist and an effeminate teenager, but for different purposes. For Robert Musil's protagonist, his effeminate classmate is a sexual object that he momentarily uses for his sensual urges and as a means of resolving his anxieties about his sexual fantasies, identity and the link between subjective confusion and objective environment. However, Yu Dafu's protagonist takes both the effeminate teenager and homoeroticism more seriously and sincerely, because in his anticipation, a carefree future with the feeble teenager will alleviate the frustration induced by his ungratified emotional and erotic desires, and relieve the pain of China's vulnerability to foreign powers at the beginning of the twentieth century. [ABSTRACT FROM AUTHOR]

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The purpose of this study was to determine how violation of gender-based expectancies might influence straight men's attitudes toward men who differ by sexual orientation (i.e., straight or gay). This study was specifically designed to avoid methodological issues that may have been present in similar research. Hypotheses were informed by Expectancy-Violation Theory (EVT) and the Black Sheep Effect (BSE), which together suggest that an effeminate straight man should be evaluated by other straight men more negatively than an effeminate gay man because the former target negatively violated expectations. Additionally, EVT suggests that a masculine gay man should be evaluated more positively than a masculine straight man because the former positively violates expectations, while the BSE instead suggests the latter should be evaluated more positively than the former due to ingroup bias. Self-identified straight men evaluated a male target whose sexual orientation and gender conformity were manipulated through a photo and vignette. A moderated mediation analysis was performed to determine if perceived expectancy violation mediated the relationship between sexual orientation and evaluations for both effeminate and masculine men. Straight effeminate targets were evaluated more negatively than gay effeminate targets; however, straight masculine targets were evaluated more favorably than gay masculine targets, a finding more consistent with the BSE. In addition, perceived expectancy violation did not mediate the relationship between sexual orientation and evaluations regardless of gender expression. More research should be conducted to identify the mechanisms through which evaluations of straight and gay targets differ based on gender expression. [ABSTRACT FROM AUTHOR]

In a celebrated episode of Ariosto's Orlando furioso, Ruggiero luxuriates in the garden of the sorceress Alcina. A second sorceress, Melissa, travels to the garden and describes Ruggiero as effeminate, corrupt, and ill. She offers herself as the doctor who will cure the knight and drag him out of softness and into the violence of an epic destiny. She shames the knight into exchanging his soft dress for armour and leaving the garden. This transformation of Ruggiero's dress has been traditionally seen as a rightful shift from effeminacy to virility, from vice to virtue. My study will show how the Alcina episode is ambivalent about the gender shaming of Melissa. I argue that Ariosto exposes how a discourse of effeminacy fashions even typical courtly male dress and behaviour as corrupt and effeminate. Such effeminophobic rhetoric, Ariosto shows, removes men's agency and exerts social control over them. [ABSTRACT FROM AUTHOR]

Copyright of Revista Estudos Feministas is the property of Revista Estudos Feministas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay revisits well-known figures, theories, and representations alongside new ones to thread together a narrative that betrays my dissatisfaction with the current state of design history. My malaise stems from a disavowal I have identified of the material and discursive forms of shame that I not only situate at the heart of my essay but are embedded in the historical foundation of the profession of interior decoration and design, and in design history. I make a case for the ways in which effeminacy, shame, and camp take up residence at the intersection of twentieth-century theories of decoration and design. [ABSTRACT FROM AUTHOR]

In the last few years, Chinese 'boys' love' television dramas (dangai) have attained immense popularity within China and globally. While state authorities are known to censor LGBTQ content, the Chinese state media has used guofeng ('national style') language to laud some such series, including The Untamed and Word of Honor, in nationalistic terms. Through effusively praising depictions of traditional Chinese culture while downplaying or obscuring the texts' origins in homoerotic novels, such commentary has sought to recruit dangai series towards advancing Chinese cultural power while containing the texts' queer transgressiveness. We refer to this phenomenon as brand nohomonationalism, or the undergirding of nationalist ideology by particular configurations of normative sexual discourse, which expands on the insights of Puar's 'homonationalism', Iwabuchi's 'brand nationalism', and Williams' 'brand homonationalism' in the broader Asian context. Although brand nohomonationalist commentary has been curtailed since recent injunctions against 'effeminate men' and danmei (boys' love) content, it is part of the Chinese government's broader efforts to exercise ideological authority over popular culture. Analysing the phenomenon provides new insights into how sexual and national identities are co-constructed. [ABSTRACT FROM AUTHOR]

There is increased acceptance of gay men in most Western societies. Nevertheless, evidence suggests that feminine-presenting gay men are still disadvantaged compared to gay men who present in a more traditionally masculine way. Though gay men themselves may be complicit in perpetuating this bias, studies that demonstrate this possibility are scant. Whereas most studies on perceptions of feminine-presenting gay men have manipulated gender nonconformity via written descriptions, research suggests that behavioural cues such as voice and body-language can mitigate or exacerbate prejudice toward a stereotyped individual. In the current study, audio-visual stimuli were created to investigate how masculine versus feminine behaviour would impact status endowment from other gay and heterosexual men. In total, 256 men (Mage = 42.73, SD = 14.48: half gay; half heterosexual) cast, from a selection of six video-taped candidates, one gay man to play a lead role in a purported ad for a tourism campaign. In the videos, the actors delivered a script related to the tourism campaign in a manner where their voice and body-language was manipulated to come across as either masculine or feminine-presenting. Findings indicated that gay and heterosexual participants showed a significant preference for the masculine videoclips. For heterosexual men, the preference for masculine-presenting actors was predicted by greater anti-gay sentiment, whereas internalised anti-gay prejudice did not predict a preference for masculine-presentation among gay men. Implications of the findings for discourse and education on intraminority prejudice and suggestions for future research are offered. [ABSTRACT FROM AUTHOR]

This ethnographic writing animates the communal role of language through onē-kotoba (queen's language) among Ni-chōme volleyballers (amateur volleyball-loving gay men in Tokyo). This gayly effeminate speech style remains firmly entrenched in Japanese media-representations of gay male characters despite its alleged rejection by actual gay men as well as its problematic characterization as being disrespectful to women. By adopting an ethnographic approach anchored in performance studies, I address onē-kotoba not in media but one real, perhaps unexpected, context of use. As Ni-chōme volleyballers swing between discretion and disclosure by fashioning language(/gender), such tactical performance of onē-kotoba lubricates an aesthetically pro-silence erotic play in tension with Japan's – retrospectively and arguably – family-oriented, if not homophobic, sociocultural orientation resistant to "out-and-proud" activism. Overall, this ethnographic research highlights the enduring difficulty of radical coalition among diverse populations, as I spotlight Ni-chōme volleyballers by discussing what has been in Japan in relation to the Euro-American resistance-minded queer theory. [ABSTRACT FROM AUTHOR]

This article discusses a short screenplay written for publication first, rather than production, and how this approach enabled the writer to explore fringe or non-commercial topics, specifically male gender non-conformity and queer identity formation. Shifting the focus of screenwriting from the sole goal of production to a twin goal of publication first and then production opened up a number of creative and scholarly avenues for the writer and means that the script will find an audience (a readership) irrespective of production. It also means that the textual qualities of the script are foregrounded. The script and this article explore the notion of effeminacy as a non-normative gender of considerable discursive potency that simultaneously disrupts both masculinity and femininity. The screenplay and this article also explore the relationship between memory and identity, arguing that interventions into memory contribute to the shaping of queer identity. The screenplay foregrounds dialogue as a textual strategy to enhance the readability of the screenplay and position it firmly as a textual or literary artefact. [ABSTRACT FROM AUTHOR]

Copyright of Psychosozial is the property of Psychosozial-Verlag GmbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article proposes an analysis of the effeminate gay urban experience, paying special attention to the particularities of such experiences, confrontations, and disputes over city spaces. Data was collected using an electronic form that was filled in by 240 cisgender gay men and 8 semistructured interviews with 8 selfdeclared effeminate gay men. Our results showed that effeminate, poor, black, peripheral and young gays experience a greater degree of vulnerability in encounters with/in the city and experience the city in a more negative and fearful way, especially in public spaces. These data reinforce the importance of the intersectional lens and the markers of difference in understanding this phenomenon. [ABSTRACT FROM AUTHOR]

The proliferation of effeminate male images known as "little fresh meat" (xiao xian rou), or, more insultingly, "sissy pants" (niangpao) in film, TV, and advertisement has come in for heavy criticism in China. A number of "sissy" actors have even been blacklisted by the state media. Yet, despite this masculinist backlash, effeminate-looking stars and the aesthetic they embody are enjoying increasing popularity among high school students and other young people in urban China. The article situates the prevalence of male effeminacy and "sissyphobia"—the fear or hatred of effeminate men—in a wider social, cultural, and political background and adopts a culturally saturated and historically specific approach to queer masculinities in the Chinese context. By critical readings of recent TV/Web dramas featuring this type of male images, the article explores the disjuncture between urban youth culture and official attitudes and what the tension between them tells us about gender roles and subjectivity in contemporary China. And by discourse analysis of the debates in the media triggered by the images, the study examines how the effeminate male body is given affective interpretations and significances that are different from those in a Western context, and how the nation is imagined and articulated through embodied masculinity. Through an interdisciplinary approach, the article argues that the "little fresh meat" is part of a larger story of increasing diversity of gender presentations in postsocialist China and embodies shifting masculinity in a consumer society. The rise and popularity of such "sissy" actors need to be understood in the mechanisms of star making and the entertainment industry. At the same time, the debates on the standard of masculinities sparked by these images demonstrate distinctive interplay between manhood and nationhood and deep-seated anxiety over what an effeminate younger generation will mean for China. [ABSTRACT FROM AUTHOR]

The present study aimed to develop, based on the Negative Attitudes Toward Effeminacy Scale (NATE), a scale to measure negative attitudes about effeminacy aimed at heterosexual men and produce evidence of validity. The scale was called the Negative Attitudes Toward Effeminacy for Heterosexuals Scale (ANAH). A judicious adaptation process were performed for the target audience and conducted a survey of 414 heterosexual male, older than 18 years with a mean age 26.06 years (SD = 7.36). From an Exploratory and Confirmatory Factor Analysis, it was found that the items had adequate factor loads, that the retained factor had internal consistency (α= 0.939) and that the adjustment indexes produced were satisfactory. The results suggest that ANAH is suitable for use in Brazil. [ABSTRACT FROM AUTHOR]

Persius refers to Romans with names drawn from the Roman past, namely Polydamas et Troiades, Titos, Romulidae, and Romule. The names are chosen due to their multi-layered semantics and allusions that result into irony and generate paradoxes that make up the satire. This paper aims to highlight the employment of these designators as a case study in literary onomastics in Roman satire. It comments on the function of the names in their context with a focus on the treatment of the Roman past through them; then it analyses the emerging patterns as additional aspects of Persius' style and critique. [ABSTRACT FROM AUTHOR]

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This essay’s close interrogation of James Baldwin’s 1956 novel Giovanni’s Room allows us to see one aspect of how sexual shame functions: it shows how shame exposes anxiety not only about the feminizing force of homosexuality, but about how being the object of the gaze is feminizing—and therefore shameful. It also shows that the paradigm of the closet is not the metaphor of privacy and enclosure on one hand and openness and liberation on the other that it is commonly thought to be, but instead is a site of illusory control over whether one is available to be seen and therefore humiliated by being feminized. Further, the essay reveals the paradox of denial, where one must first know the thing that is at the same time being disavowed or denied. The narrative requirements of fictions such as Giovanni’s Room demonstrate this, as it requires that the narrator both know, in order to narrate, and not know something at the same time.

The article focuses on the history of basketball in France, which was exported from the U.S. during the late 19th and early 20th centuries; particular attention is paid to coverage in French sports magazines such as "L'Auto-Vélo" from 1900 to the 1930s. The author examines how the French press tended to portray the sport using words that evoked notions of femininity regardless of whether it was played by males or females. The study analyses articles in various publications using a statistical approach.

The fear that man, subjected to practices considered emasculating, could “regress” to the female state was culturally central in the early modern definition of the man-woman polarity. In this context, effeminacy was used as a stigma against practices to be banned or controlled and was among the main accusations raised by the religious controversy against the emerging professional theatre. Through the close reading of some librettos produced in Venice between 1641 and 1668, the essay aims to show how the authors appropriated some tòpoi of the antitheatrical controversy, building an artistic acrobatics in which love was seen as a “disease” capable of removing the hero’s virility and was observed within a practice (theatre, and especially opera) which was itself considered effeminate and emasculating. The essay revolves around a progressive intensification of ambiguities, transvestitisms and allusions, showing how the librettists of Venetian opera also attempted an investigation of gender codes at the textual level and pushed themselves to the limit beyond which the mechanism of censorship inevitably triggered.

Research on the use of allusions to scandalous sexual practices and desires as a political weapon has thus far only been carried out on a limited scale in Swedish Medieval and Early Modern political and cultural history. One exception is the 14th-century political campaign against King Magnus Eriksson (1316-1374)· In a recent study, Swedish historian Henric Bagerius analyses the allegations afresh in light of the sodomite as a cultural stereotype and "figure of thought", which according to Bagerius inspired and structured the accusations against Birgitta Birgersdotter (1303-1373) presented to the aristocrats in the council. In passing, Bagerius also mentions Ericus Olai's 0. 1486) account of Magnus in Cbronica Regnum Gotborum written a century later, which, however, has not been studied more thoroughly. The latter is the very aim of the present study as a follow up of Bagerius's new perspective. As a result, it will be argued that Olai was guided not by a figure of the sodomite but by a more general cultural stereotype of pride and excessive lust as the prime mover of the king's tyranny, treason, and escalating sins ending up in a most "abominable" vice. Furthermore, it will be argued that this figure of thought could be valid for the allegations concerning Birgitta as well, with sodomy serving as the possible culmination rather than implied starting point in her chain of allusions. Ihe article ends with a contribution to the recent discussion on the status of Ericus Olai as mainly a compilator or chronicler with a more independent and inventive attitude toward his sources, followed by some remarks on the value of comparative studies across time and culture in this field of research. [ABSTRACT FROM AUTHOR]

Effeminate gay and bisexual men are targets of double stigmatization because of anti-effeminacy and society's homophobia, even among the non-heterosexual community. This study aimed to investigate, in an exploratory way, the relational structure of anti-effeminacy through network analysis. An online survey was carried out with 1,123 non-heterosexual Brazilian men over 18 years old and with a mean age of 26.85 years (SD = 8.51). The relational model of anti-effeminacy produced in this study found associations with internalized homophobia (rp = 0.32) and predilection for more manlike partners (rp = 0.45). In addition, it was possible to identify an indirect relationship with the opening of sexual orientation, which occurs through internalized homophobia. This study, in addition to being the first one to develop a network analysis on antieffeminacy, contributes to the understanding of the phenomenon in the Brazilian context, providing perspectives for further research in the field. [ABSTRACT FROM AUTHOR]

In Turkey, the military regulation Article 17 prohibits men who suffer "visible sexual identity and/or behavioral defects" from serving in the armed forces. The final decision of exemption, however, is made by doctors depending on the cogency of the femininity/effeminacy draftees perform. Based on seven oral histories of gay men and a trans woman who served in the army, and five oral histories of gay men, including myself, who obtained the certificate of discharge, this article discusses the constitutive role of homosociality in the production of military masculinity and the abjection of effeminacy by raising three interrelated points: (a) (Turkish) military masculinity is essentially fragile and shattered due to the lack of distinct boundaries between male homosociality and homosexuality. Therefore the medico-military gaze, as well as the proper soldiers, must protect, albeit unskillfully, the boundaries separating the two. (b) For the medico-military gaze and the military culture, the real peril to homosocial bonding and military masculinity is not homoerotic intimacy or gay sex per se, but effeminacy. And (c) in the Turkish Armed Forces, effeminophobia is an instrument employed in defense of the homosocial safe zone. [ABSTRACT FROM AUTHOR]

Effeminate gay bottoms, or gender nonconforming men who are anally receptive and/or give oral sex to other men who are also "gender nonconforming," are persistently marginalized in gay and LGBTQ+ communities in Britain and the US. For some LGBTQ+ commentators, "twink" has become relexified to mean a young-looking, slim, hairless effeminate bottom, whereas originally the term primarily denoted a body type and age bracket among gay men. This article explores how the twink has come to bear connotations of effeminacy and bottom subjectivity, highlighting the steady erosion of other available cultural terms to denote a bottom whose gender expression does not conform to dominant cultural masculine stereotypes. It offers an analysis of two key historical effeminate bottom identities in Britain and the US, the "fairy" and "queen," and argues that the twink not only now carries connotations originally attached to these historical identities, but that it merges their gendered and sexual connotations with new characteristics concerning age and body type that may cause considerable anxiety among contemporary gay men due to their unsustainable "shelf life."

Euripides' play the Bacchae, is a profoundly social and political play where matters of significance like women's rights, freedom of expression along with established social order and patriarchy are addressed. Euripides' barbarian women become the means of resistance in the struggle of the superior males to retain their position in society without disrupting established order as it is defined by them. It seems that the opponent awe of patriarchy is "the other" i.e. the barbarian Bacchae or the maenads who were barbarized due to the Dionysian mania. Additionally, the deviation from established order leads to barbarism as one notices in the barbarian women's conduct or Pentheus' effeminacy which constitutes an act of barbarism in itself. [ABSTRACT FROM AUTHOR]

While Machiavelli is usually viewed as the founder of sober political realism, consumed by concerns of acquiring and maintaining power, his thought is also notably masculine, replete with themes concerning male sex and gender. He condemns all manifestations of effeminacy and proclaims what could be called a centaurial ideal of masculinity. Gładziuk argues, however, that contained in Machiavelli’s concept of the masculinum is a male desire to be unmanly. [ABSTRACT FROM AUTHOR]

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Copyright of Storia delle Donne is the property of Firenze University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article focuses on the gendered and nationalist rhetorical strategies Mary Wollstonecraft used in her work The Vindication of the Rights of Man which was written as an open letter of response to Edmund Burke's Reflections on the Revolution in France. While a number of scholars note Wollstonecraft's adoption of a masculine voice in her systematic feminizing of Burke, this article also pays attention to the ways in which Wollstonecraft impugns Burke with the taints of being crypto-Catholic, Irish, and quasi-French. We notice how Wollstonecraft's masculine voice is rational, combative, righteously passionate, middle-class, patriotically English and critically Protestant. We compare the fashioning of Wollstonecraft's voice with contemporary political caricatures of John Bull and the cartoon depictions of Edmund Burke that appeared as Wollstonecraft was composing her VRM. Wollstonecraft's VRM gained her considered attention and her critique of Burke's character, (and what this article claims is her misreading of his aesthetic treatise), have been remarkably influential even to the present day. The characteristics of the distinct voice created in Wollstonecraft's first Vindication are also evident in her second and more famous Vindication of the Rights of Woman. However, the rhetorical commitments entailed in Wollstonecraft's public voice created challenges for her arguments in the second Vindication that demand careful attention. [ABSTRACT FROM AUTHOR]

Masculinities are widely believed to be oppressive mechanisms for men, but a detailed, systematic picture of these concrete mechanisms is largely lacking. The present analysis of audience reception illustrates four oppressive mechanisms of effeminate-masculinity acting on straight men: normative conceptualization, emotional distancing, discursive stigmatization, and behavioral punishment. The sub-dimensions of these four oppressive mechanisms are also discussed, particularly emotional aversion, patriarchal contempt, stigmatic labeling, essentialist classification, and isolation. Moreover, the symbolic codes of hegemonic masculinity and effeminate masculinity in the Chinese context are explicated. Based on the analysis, flight from the feminine is the core characteristic of Chinese hegemonic masculinity and the source of discrimination against effeminate masculinity. These oppressive mechanisms found in the Chinese context can enrich understanding of the broad literature on masculinities. It is highly possible that the narrated mechanisms also exist in the reception of masculinities in other cases. The clear pattern found in the present case, therefore, is meaningful and relevant for future studies. [ABSTRACT FROM AUTHOR]

The present study proposes adapting the Negative Attitudes Toward Effeminacy Scale (NATE) to the Brazilian context. Therefore, a careful process of adaptation was carried out and a survey (n = 1123) was conducted with gay men, bisexual men, and men who have sex with men, older than 18 years and mean age of 26.85 years (SD = 8.51). An Exploratory Factor Analysis suggested a new model with less items (12) and with two factors, Intimate Rejection and Public Rejection, which together explain 67.50% of variance, differ from the original model (one-factor and 17 items). As for internal consistency, the first factor obtained a Cronbach alpha of 0.918 and the second 0.866. This new model was tested in a Confirmatory Factor Analysis and showed good adjustment indexes in its final version. The results suggest that NATE presents good adaptation and suitable psychometric properties. [ABSTRACT FROM AUTHOR]

This paper is divided into two sections. The first section touches upon the transformation of the male protagonists into women via cross-dressing - its implied meaning and meaninglessness, the discourse of transcendence taking flight from masculinity and its overall connotations. The second section argues why such an action of remasculinizing serves nothing more than achieve an ultimate obscure deferral of the de-masculinized male, taking the female under its wings in the process. [ABSTRACT FROM AUTHOR]

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While it represents a common form of gender-based violence, misogyny is an often-overlooked concept within academia and the queer community. Drawing on queer and feminist scholarship on gay male misogyny, this article presents a theoretical challenge to the myth that the oppressed cannot oppress, arguing that specific forms of gay male subjectivities can be proponents of misogyny in ways that are unrecognised because of their sexually marginalised status. The authors’ interest in the doing of misogyny, and its effects on specific bodies and subjectivities, leads them to discuss the extent to which white gay male misogyny can function to reinforce a particular gender and racial hierarchy that continually confines queer femininities to the status of the abject other, for failing to exhibit their feminine credentials and for making gender trouble. The study also addresses how specific markers of femininity are depoliticised through the workings of this misogyny, exploring what femininity does when it is conceptualised outside a heteronormative framework. To address these ideas, the authors firstly propose a theoretical account of misogyny in order to understand its analytical status as a cultural mechanism within the psychic economy of patriarchy. Secondly, they use queer approaches to effeminacy and subject formation for making the case for gay male misogyny and its connections to femininity within white gay cultures, asking how misogyny might become an essential component of the performance of hegemonic masculinity. The article concludes with a discussion of the ways in which gay male misogyny reinforces white male dominance over women and queer femininities specifically, advocating for resistance to the reproduction of such patriarchal arrangements. [ABSTRACT FROM AUTHOR]