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Based on two years of fieldwork and over 100 interviews, we analyze mixed martial arts fighters' fears, how they managed them, and how they adopted intimidating personas to evoke fear in opponents. We conceptualize this process as "managing emotional manhood," which refers to emotion management that signifies, in the dramaturgical sense, masculine selves. Our study aims to deepen our understanding of how men's emotion work is gendered and, more generally, to bring together two lines of research: studies of gendered emotion management and studies of emotional identity work. We further propose that managing emotional manhood is a dynamic and trans-situational process that can be explored in diverse settings. (Contains 14 footnotes.)

Presidential candidates' gendered self-presentations may help secure political support, but a 'gendered self' is a construct grounded in an audience's interpretation as much as it is in a politician's performance. The 2016 U.S. presidential election provides a unique opportunity to investigate how voters construct politicians as gendered. Based on pre-election interviews, we analyze how Trump supporters accounted for their allegiance by constructing and valorizing Trump's masculine self—a cultural construct centered on exerting or resisting control. Interviewees (A) praised his politically incorrect spirit, (B) glorified his entrepreneurial spirit, and (C) celebrated his fighting spirit. We argue that understanding how people construct others' gendered selves is important for scholars of both politics and manhood. [ABSTRACT FROM AUTHOR]

This paper examines how a group of lesbian, gay, bisexual, and transgender (LGBT) Christians resurrected patriarchal patterns of gender inequality in their local church. On the basis of more than 450 hours of fieldwork, we analyze how a group of lesbian and gay members collaborated with a new pastor to transform an egalitarian, inclusive, and democratic organization into one characterized by the elevation of men and the subordination of women via restricting leadership to men, instituting a gendered division of labor, and discrediting women dissidents. In so doing, the pastor and his supporters, regardless of their intentions, collaboratively reproduced patriarchal practices that facilitated the subordination of women. We conclude by suggesting that there is not a one-to-one correspondence between gains for LGBT organizations and gains for women, and we outline implications for understanding how retrenchment from egalitarian practice can undo gender-equality gains. [ABSTRACT FROM PUBLISHER]