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Although young men's subjectivity continues to be defined in terms of their heterosexual performance, they feel vulnerable when women increasingly resist submission to men's desire and control. However, the sexual objectification of women, driven by consumerist urban culture and commercial media, is rapidly pushing the boundaries of men's (hetero)sexual expression. Men are thus compelled to renegotiate their masculine heterosexual subjectivities in response to women's resistance and the demands of the moralistic middle-class society. Based on the performativity-performance framework, this article uses focus group data with Hong Kong college men to illustrate the ways that Chinese young men are "performatively vigilant," resorting to different cultural and discursive resources to construct multiple and diverse subjectivities in defining manhood and responding to their vulnerabilities in different relational contexts. In this process, the hegemony of men as sexually and culturally superior to women and in control of themselves and the situation is propagated. [ABSTRACT FROM AUTHOR]

With changing socio-economic conditions, some men choose to become stay-at-home fathers in Hong Kong. Although they constitute only about .5% of the total male population, they have captured widespread media attention in recent years. This paper is an exploratory study on the gender representation of stay-at-home fathers in newspapers, and their identity and practice in real life in relation to the construction of masculinity in the Asian context, with particular focus on the intersection of masculinity and social class. Although stay-at-home fathers have given up their traditional breadwinner role, the media continue to portray them in terms of conventional masculinity. Contrary to the findings in Western society, this paper, which is based on Bourdieu’s practice theory, reports that middle-class men in Hong Kong with social and cultural capital are less reflexive in their gender habitus to accept their carer identity, whereas working-class fathers, who lack the appropriate capital to resume their provider status, define themselves as carers who are responsible to the family. As the identity of provider is still central to men, the emergence of this new fatherhood is only a refashioning of the traditional role of fathers and thus does not challenge the existing gender structure. [ABSTRACT FROM PUBLISHER]

The article discusses experiences and practices of divorced fathers undergoing transformations with emergence of new family forms; and discusses legal protection to heterosexual nuclear family in Hong Kong, China.

Feminist geographers have indicated that ethnographic research is an inter-subjective process constructed in relation to the intersection between the gender and other social dimensions of both the researcher and the informants relevant to the field. In particular, the matching and adaptation of masculinities in the research context is a complex methodological issue that receives relatively little attention. Using my fieldwork experience, this article builds on the contribution of feminist geographers to discuss how my masculine self-presentation was negotiated with the research topic, the caring masculinity endorsed among my middle-aged male informants, the sociocultural milieu and my positionalities and bodily representations in producing collaborative ethnographic data. My young age and doctoral student status, combined with my ‘soft and meek’ self-presentation, producedwenmasculinity within the Chinese cultural context, which facilitated the paradoxical reception of me as both a son and a consultant in the men's groups. This masculine embodiment not only facilitated our rapport but also signified my cultural competence to participate in decision-making and activist activities in the discussion groups, which brought me to some unexpected research lands. The effect of my masculine embodiment on the ethnographic research process indicates that fieldwork is not only situated in a place but is also itself a space constructed through cultural understanding of social interactions and embodied gender representations. [ABSTRACT FROM PUBLISHER]

Scholars are divided as to whether sexting-an unprecedented sexual activity using digital media-is objectifying or sexually liberating. One notion is that sexting involves the representation of an individual's sexuality in the presence of others and thus reinforces objectification. Another perspective contends that the self-portrayal of the body in sexting facilitates the exploration of sexual subjectivity and is, therefore, sexually liberating. By testing a model of sexting, objectified body consciousness (body surveillance, body shame, and body control beliefs), and comfort with nudity (indicator of sexual liberation) on 361 college students in Hong Kong, the current study revealed that, across genders, sexters demonstrated higher levels of body surveillance, body shame, and comfort with nudity than nonsexters. The results suggest that sexting is both sexually objectifying and liberating and that it has opened up a new sexual arena that combines sexual objectification and empowerment.