Tradition, modernity, and Chinese masculinity

This article examines the multimodal construction of ideal manhood in male participants’ self-introduction videos in a Chinese reality dating show. A framework is developed to model identity as evaluative attributes and to explicate how they are constructed through linguistic and visual resources. Analysis of 91 videos shows two versions of idealized Chinese masculinity, namely, modern masculinity (mainly embodied by participants who have won a date), and traditional masculinity (mainly embodied by participants who have not won a date). Modern masculinity highlights career-oriented qualities, socio-economic status, and luxurious lifestyles, while traditional masculinity highlights family values, skills in Chinese cultural heritage, and class mobility. The findings provide new understandings of the complexity of Chinese masculinity in the dating show context, which reflects the influence of capitalist globalization on the one hand, and the government’s attempt to govern public conduct and morality on the other.

Contemporary Danmei Fiction and Its Similitudes with Classical and Yanqing Literature

Danmei, aka Boys Love, is a salient transgressive genre of Chinese Internet literature. Since entering China’s niche market in 1990s, the danmei subculture, predominantly in the form of original fictional creation, has established an enormous fanbase and demonstrated significance via thought-provoking works and social functions. Nonetheless, the danmei genre is not an innovation in the digital age, in that its bipartite dichotomy between seme ‘top’ and uke ‘bottom’ roles bears similarities to the dyad in caizi-jiaren ‘scholar-beauty’ anecdotes featuring masculine and feminine ideals in literary representations of heterosexual love and courtship, which can be attested in the 17th century and earlier extant accounts. Furthermore, the feminisation of danmei characters is analogous to an androgynous ideal in late-imperial narratives concerning heterosexual relationships during late Ming and early Qing dynasties, and the depiction of semes being masculine while ukes being feminine is consistent with the orthodox, indigenous Chinese masculinity which is comprised of wen ‘cultural attainment’ epitomising feminine traits and wu ‘martial valour’ epitomising masculine traits. In terms of modern literature, danmei is parallel to the (online) genre yanqing ‘romance’ that is frequently characterised by ‘Mary Sue’ and cliché-ridden narration.

Resistance or Complicity? Chinese Canadian Men Negotiating Whiteness and Masculinity in the Canadian Prairies

In this essay, I critically analyze the practice of masculinity negotiation based on data collected through a qualitative study of hegemonic masculinity. Reflecting some dynamics of the historical subordination of Chinese masculinity in Canada, the Chinese Albertan males who participated in the research framed a somatic white masculinity, via which they discursively displaced themselves from the domain of the masculine. Some of them employed sport-participation to negotiate their masculine statuses. Underscoring whiteness as a material aspect of masculinity that cannot be performatively constructed by Chinese men, I argue that masculinity negotiation does not constitute an equitable means of resistance, as the very practice entrenches an archetypal masculine subject with whiteness at its centre. Through this discussion, I wish to incite conceptualizations of resistance in more critical terms.

Everyday Masculinities in 21st-Century China

Everyday Masculinities in 21st-Century China: The Making of Able-Responsible Men argues that a moral dimension in Chinese masculinity is of growing significance in fast-changing China. The author introduces the twin concepts of ability and responsibility as integral expressions of the dominant and hegemonic form of masculinity in present-day Nanchong. Able-responsible men—those who can create wealth and shoulder responsibilities—have replaced the 'moneyed elite' of the earlier reform-and-opening-up era as the dominant male ideal. The many case studies in the book vividly illustrate the coercive social forces that affect not just men and boys, but also women, and reveal that there is resistance as well as complicity. The book lays bare the socio-political context that nurtures the cultural expressions of hegemonic masculinity under the rule of President Xi Jinping, who has emerged in public consciousness as the embodiment of the ideal able-responsible man. There are new perspectives on many topical issues that China faces, including urbanization, labour migration, the one-child policy, love and marriage, gender and intergenerational dynamics, hierarchical male relationships, and the rise of mass displays of nationalism. The book is a rare effort to answer the question, 'Is there an indigenous Chinese masculinity?'

House, Car, or Permanent Residency?

While male migrants are an understudied group, even less attention has been paid to their heterosexual practices. This chapter locates such practices by examining online personal ads posted by higher-wage mainland Chinese migrant men in Singapore. This chapter empirically contributes to migration and masculinity studies by examining the understudied site of online personal ads. Theoretically, this chapter aims to contribute by firstly, extending Aihwa Ong’s (1999) theory of neoliberal flexibility to an analysis of Chinese masculinity. Secondly, even as Chinese migrant men exemplify neoliberal flexibility, the chapter argues that neoliberalism is not the only condition producing flexible masculinity. Rather, Chinese migrant men’s flexible subject-making can be analyzed as ‘variegated’ and simultaneously situated in cultural and social imaginaries.

The Paradox of Gender Reversal: Dance Hosts and the Pursuit of Gender Ideals in Contemporary China

This study examines the masculinity of Chinese male migrants who earn their living as “dance hosts.” Dance hosts partner middle-aged women in dance halls, sell experiences of intimacy and engage in ongoing romantic relationships with their female clients. This article seeks to capture an intimate and “up-close” portrait of (heterosexual) male dance hosting, and then further addresses dance hosts’ masculine subjectivity by examining the coping strategies they use to overcome the stigma attached to their profession and to assert their masculinity. Ultimately, the article argues that the process of masculine subjectivity formation in the case of male dance hosts is structured by dominant norms of Chinese masculinity. Although seemingly highly subversive, the relationship between dance hosts and clients in fact fulfils conventional gender ideals and encourages the perpetuation of traditional gender roles in China's patriarchal society. This work seeks to offer an understanding of traditional gender norms (or ideals) through the lens of normative Chinese masculinity within the context of a stigmatized occupation.

Be a Responsible and Respectable Man: Two Generations of Chinese Gay Men Accomplishing Masculinity in Hong Kong

This article seeks a dialogue between masculinity studies and generational sexuality studies by comparing two generations of gay men in Hong Kong through in-depth interviews with 15 older gay men born before the 1950s and 25 young gay men born after 1990 using a life course approach. The article highlights the sociohistorical and political changes shaping male identity, practice, and culture in colonial and postcolonial Hong Kong, and identifies responsibility and respectability as two key dimensions in the construction of Chinese masculinity. It argues that the two generations under study accomplish gay masculinities against changing Chinese masculine ideals and hetero/homonormativities sensitive to different social relations and institutions, as well as engage in constant negotiation with the dominant heteronormative life course and need to manage stigma. Drawing on the narratives of the participants from the two generations, the article examines continuity and change in the idealized and practiced forms of masculinity embedded in different institutions, thereby providing a nuanced understanding of the transformations of Chinese generational masculinities under broad social–historical changes.

Masculinizing Jianghu Spaces in the Past and Present: Homosociality, Nationalism and Chineseness

Jianghu (rivers and lakes) refers to the imagined spatial arena in Chinese literature and culture that is parallel to, or sometimes in a tangential relationship with, mainstream society. Inhabited by merchants, craftsmen, beggars and vagabonds, and later bandits, outlaws and gangsters, the jianghu space constitutes an interesting “field” (to borrow Pierre Bourdieu’s term) that produces alternative subjectivities in traditional Chinese culture. In most representations, jianghu is primarily a homosocial world of men, which honors masculine moral codes. By tracing changes of jianghu spaces over time, this paper attempts to set the spatial politics of masculinity in Chinese culture in a historical context. It unravels its dynamic interrelations with the tropes of class and nation, from the hosting of outlaws in the traditional masterpiece Shuihu zhuan (Water margin) to the resurgence of jianghu images and imaginaries as a symbol of Chineseness in post-socialist film and television. It argues that the widely referenced relationship between civil (wen) and martial (wu ) values in imperial China describes only gentry-class masculinities. By contrast, jianghu spaces lie at the margins of society and so invite an alternative conceptualization of lower-class masculinities. In contemporary China, jianghu has come to symbolize a new mode of Chinese masculinity in the global age. It can refer not only to fictional spaces in the martial arts genre, but also to social spaces that cement the “Chinese-style” relationships and networks needed for success in the reform market.

Introduction

This chapter outlines transnational masculinities as a field of Study, and scholarship on transnationally inflected representations of Chinese masculinity and transnationally mobile Chinese men. It identifies three key key characteristics in the scholarly literature on Chinese masculinities in the context of globalization. First, the concept of cosmopolitanism is being increasingly used to explore the localization of globally circulating ideas and images in Chinese masculinities. Second, China’s integration with global financial and trading systems, which has been particularly pronounced since the 1990s, has forced the historically dominant intellectual or scholar-official (shi士‎) class to reconcile itself with the business activities traditionally carried out by the merchant (shang商‎) class. Third, the transnational circulation of models of emotionally expressive and caring fatherhood is significantly influencing Chinese discourses and practices of fathering. Through a detailed analysis of the other chapters in the volume, this chapter argues that it is possible to identify five broad patterns in the transformations of Chinese transnational masculinities: the embrace of localized cosmopolitan masculinities that are part-founded on historical notions and practices of Chinese masculinity; the enmeshment of intellectuals in business markets; emotionally engaged styles of fathering and intimate partnership; romantic involvement with non-Chinese women; and widespread anxiety and sensitivity about perceptions of Chinese masculinity. This chapter concludes that Chinese men are not unique in having to face such issues in transnational contexts; but, as the other chapters in this volume demonstrate, they negotiate them in unique—yet explainable—ways.

“North American Despicable Man”

This chapter investigates the cultural politics involved in the emergence and prevalence of the online epithet of “North American despicable man” (or “beimei weisuo nan” in Chinese and “NAWSN” in short). Combining virtual ethnography and off-line fieldwork research and informed by critical theories of masculinity studies and new media studies, this chapter explores the ways in which race, class, and nationality intersect in constructing and negotiating the cultural meanings of “NAWSN” within overseas Chinese online community. It argues that the emergence and popularity of the notion of “NAWSN” should be understood as a social process of “double emasculation” that feminizes and emasculates well-educated recent Chinese immigrant men with non-elite backgrounds in the United States. A full understanding of the cultural construction of newly emerging forms of Chinese masculinity requires us to attend to not just the gender ideological field in both China and the United States, but also to the transnational dimensions of its construction. Through confronting the “NAWSN” image online, the Chinese immigrant men attempt to compensate for the lack or loss of power in real life, but ironically reinforce the social prejudice against Chinese men and help perpetuate male dominance in the United States.