Profeminist and Masculinist Men’s Movements — Comprehensive Notes (Chapter 4)
Profeminist Men's Groups
Emerged in the 1960s and are also called progressive men and male feminists.
Aim to redefine manhood and masculinity, reflecting diverse and sometimes conflicting political and personal values.
Some groups pursue new images of masculinity; others seek to reinvigorate traditional images and preserve or expand men’s privileges.
Activism among men evolves: new groups appear as older ones fade.
Profeminist men do not act in isolation from feminist activism: some ally with feminist organizations; others reject feminism and feminists and push traditional masculine roles and privileges.
The relationship between men’s activism and feminism is characterized by both collaboration and opposition across groups.
Key Concepts and Strategies
Two foci of profeminist activism: (1) concerns about women’s rights and gender equality, (2) concerns about men’s roles and privileges.
Performing a traitorous identity: members critique attitudes or actions common in their group to challenge the group and foster change. Example: a hypermasculine male calling out sexist language, which can empower positive social change though others label him a "traitor".
Traitorous identity as a form of allyship: described as a way to leverage power for those with less advantage; allies act to advance equity rather than abandon the group.
Persuasion: male feminists work to convince friends, coworkers, and communities to alter discriminatory attitudes and practices.
MALE (Men's Attitudes and Learnings on Equality) findings: of surveyed men actively champion women in day-to-day work; believe men and women are equally willing to discuss gender equality. These figures illustrate broad engagement in gender-equality efforts (Zalis, 2023).
Challenging prescriptions of masculinity: profeminists advocate expanding emotional ranges typically restricted to women; encourage closer relationships with women and men; reframe masculinity to include care, emotional openness, and non-dominant forms of power.
Aaronette White’s Penner study (2008) on Black men who identify as feminist shows feminism can enrich parenting, friendships, and self-identity.
First Men and Masculinity Conference held in in Tennessee; ongoing in collaboration with the American Men’s Studies Association.
Prototypes discussed in this chapter: NOMAS, ACT UP, and various antiviolence groups.
NOMAS (National Organization for Men Against Sexism)
One of the most feminist organizations in profeminist circles.
Self-description: activist organization that is pro-feminist, gay-affirmative, anti-racist, anti-classist, dedicated to enhancing men’s lives and justice across multiple social issues (age, religion, physical abilities).
Activities: sponsor workshops to expand men’s awareness of how restrictive masculinities hinder emotional development; guide men toward more expressive lives.
Safe testing grounds for talking about feelings, needs, and problems in male-only spaces.
Four priorities discussed at NOMAS conferences:
Recognizing and resisting the power and privilege that accompany being men.
Ending violence against women by analyzing how cultural codes for masculinity legitimize such violence.
Ending anti-LGBTQ+ attitudes and the resulting violence against gay and trans people.
Developing men’s studies at colleges and universities.
In NOMAS, discussion groups mirror consciousness-raising models used by second-wave feminism to encourage open talk about societal expectations and personal impacts.
Trait-orous identities and active resistance: NOMAS members often enact traitorous identities to challenge everyday homophobia, sexism, and devaluation of women, and engage in anti-violence advocacy.
Fathering Task Group and the newsletter Brother: a vehicle for promoting strong, supportive ties among men and addressing fathering issues.
ACT UP (AIDS Coalition to Unleash Power)
Global grassroots movement founded in in New York during the height of the AIDS crisis.
Tactics: leaderless, democratic structure; direct action politics; high-visibility demonstrations targeting Wall Street, the NYSE, pharmaceutical companies, and public officials.
Goals:
Advocate for medical treatment and research on HIV/AIDS.
Change social attitudes and policy toward populations disproportionately affected by HIV/AIDS, including gay men.
Impact: influenced health policy, public attitudes toward gay men, and cultural expectations of men; documented in the film "How to Survive a Plague" (2012).
Broader involvement: while primarily led by White, middle-class men, ACT UP also included women, trans, and gender-nonconforming participants who played significant roles (e.g., actions at Shea Stadium in 1988).
Tactics and legacy: drew on civil rights and feminist movements’ tactics to mobilize and empower communities affected by HIV/AIDS.
Exploring Gendered Lives: The Scariest Phrase and Related Ideas
“Be a man” is described as a scariest phrase for boys/men, signaling pressures to suppress emotions.
Joe Ehrmann (Coach for America) argues that boys are taught early to separate heart from head, leading to emotional repression and isolation; advocates for strategic masculinity rooted in relationships and causes beyond self.
Ehrmann identifies three traditional manhood criteria: athletic ability, sexual conquest, and economic success; these drive constant competition and social isolation.
Strategic masculinity is defined as forming deep relationships with others and pursuing a meaningful cause beyond personal success.
Take a Stand prompts in this section invite reflection on false masculinity on campuses and strategies to challenge it.
The Scaled Role of Men in History and Education: Academic Programs
MEN’S Studies: Courses on men and masculinity exist in some universities; the American Men’s Studies Association founded in .
Talk about the role of men’s studies: reflect on cultural changes, trends affecting men, why men have higher suicide rates, and how shifts in women’s identities/careers intersect with men’s identities.
Equimundo: Center for Masculinities and Social Justice reports that about half of American men do not support policies advancing women’s equality, illustrating ongoing gender dynamics in policy attitudes.
Take a Stand prompts ask readers to consider the value of men’s studies in college contexts.
Masculinist (Conservative) Men's Groups
Masculinist/Promasculine groups argue that women and men are fundamentally different and should have different roles, with sex/gender viewed as binary.
They contend men are discriminated against and need to reclaim “alpha” status; views on gay rights are typically not central and may be ignored or denounced by many masculinist groups.
Prominent masculinist factions include:
Men’s Rights Activists (MRAs): claim feminism oppresses men and seek to restore traditional gender roles and privileges (e.g., A Voice for Men, MALE, MR, Inc.; NOM; National Coalition for Free Men; The National Organization of Men; incels; The Red Pill).
Free Men: emphasize the provider role as primary masculine burden; oppose affirmative action and alimony/child support; critique feminists as “soft” or unmanly; seek to restore male prerogatives in the family.
Incels (involuntary celibates): online communities that evolved from support networks to forums with misogynist content; some incels advocate violence against women; linked to violent acts and terrorism in some cases.
Fathers’ rights groups: argue that men are disadvantaged in custody and divorce proceedings; seek 50/50 custody and constitutional recognition of paternal rights; examples include Fathers 4 Justice in England and various U.S. groups (American Coalition for Fathers, Fathers and Families, Children and Dads Against Discrimination).
Distinctions between profeminist fathers and masculinist fathers’ rights groups:
Profeminist advocates link custody disparities to broader gender equality and sexism; seek systemic change rather than only custody outcomes.
Masculinist groups foreground custody as central and often deny broader gender dynamics in culture that fuel disparities.
Core questions raised by Fathers’ rights groups:
Can fathers love their children as much as mothers?
Is it sex discrimination to give mothers custody advantages? (The text notes most groups acknowledge context: profeminist arguments emphasize systemic sexism; masculinist groups may focus on custody disparities as evidence of bias.)
Free Men and Mythopoetic Movements
Free Men (promasculine): emphasize traditional masculine virtues like toughness, self-reliance; view feminists as undermining male identity; link to pre-industrial family structures and male leadership.
Mythopoetic movement (Robert Bly): sought personal growth through all-male gatherings; emphasized reclaiming historical masculine ties to nature and myth, focusing on father hunger and bonding rituals (e.g., nature retreats, drumming, poetry, and mythic storytelling).
Core critiques of mythopoetics:
Critics argue they avoid addressing gender inequality and may sustain inequity by focusing on personal growth without political action.
The movement has been described as elitist (predominantly White and middle class) and with limited political agenda.
Current status: many mythopoetic groups have declined in numbers; their influence is seen more in shaping conversations about male longing for wholeness and paternal connection.
Rites of Manhood and Black Male Mentoring
Rites of Passage Academy (related to 100 Black Men of South Metro Atlanta): mentoring program for Black boys in grades 8–12; focuses on community leadership, college preparedness, health and wellness, nature exploration, financial literacy, and more.
Emphasis on mentoring as a means to prepare young men for future life and to affirm a positive model of manhood beyond single-issue movements.
The broader concept of rites of passage connects to traditional cultures where manhood is marked by guided transition and mentoring by older men.
Take a Stand prompt invites reflection on cultural rites and their reflection of gender roles.
Religious and Grassroots Movements for Men
Promise Keepers (Christian men’s movement): founded by Bill McCartney and Dave Wardell (1990–1991) with rapidly growing events (e.g., 1991 Stand in the Gap; 1994 Seven Sites with > attendees).
Goals and rhetoric:
Emphasize leadership of husbands/fathers as aligned with religious doctrines of marriage and family.
Members take seven promises reflecting commitments to family, faith, and community.
Criticisms:
Exclusion of women from meetings; debates over whether husbands leading wives reflects inequality.
Perceived as a conservative political movement rather than purely spiritual or social.
Racial inclusivity attempts in leadership but ongoing critiques regarding LGBTQ+ exclusion and homophobia.
Peak and decline: peak in with large budgets and mass rallies; revenue in around , indicating membership decline.
Impact: some former PK participants have started grassroots men’s ministries in churches; debates about the balance between religious leadership and gender equality.
100 Black Men of America and Promise Keepers are contrasted as two strands of male leadership traditions—one focusing on mentoring and community uplift, the other on religious-spiritutal leadership within heterosexual marriage norms.
Million Man March and Million More Movement
Million Man March (Fall 1995): led by Louis Farrakhan and the Nation of Islam; goal to bring Black men to Washington, D.C. to seek spiritual transformation, political action (voting), and commitment to family and church.
Spike Lee’s Get on the Bus (1997) documents the march; the event was framed as a powerful moment of male solidarity and reform.
Critiques from Black intellectuals (e.g., Glenn Loury) argued the march risked turning anger into racialized activism and could be anti-feminist or anti-gay; concerns about the movement’s gender politics.
Millions More Movement (2005): an evolution from a single march to a broader ongoing movement focused on educational, political, spiritual, social, and economic development; intended to be inclusive of all sexes, races, and sexualities while maintaining a focus on racial disparities.
Justice or Else Rally (2015): Farrakhan’s event signaling a continuation of the movement and turnover to new leadership and generations.
Contemporary linkage to #BlackLivesMatter: the Movement’s evolution demonstrates fluidity and intersectionality across race, gender, and sexual orientation, with the modern Black Lives Matter movement taking a more profeminist stance.
Contemporary Men's Movements
The adequacy and relevance of the traditional masculine script in modern America are questioned in light of economic and social changes since 2008 (Great Recession) and the 2020 pandemic.
Economic shifts: job losses during the 2008 recession and the pandemic have reduced the traditional payer identity for men; this affects self-esteem and male identities tied to income.
Family law: U.S. family laws have not kept pace with changing family dynamics, contributing to sustained debates about fathers’ rights and gender roles in parenting.
Internet-enabled connections: online communities enable masculinist movements to organize and propagate ideas, sometimes with vitriolic content; anonymity facilitates coordinated conflict and harassment (e.g., A Voice for Men).
Notable online figures and platforms: Paul Elam (A Voice for Men) and the broader manosphere provide spaces where misogynistic rhetoric can spread.
Contemporary examples and tensions illustrate a shift from single-issue activism to more complex debates about masculine identity, gender equality, and power in the digital age.
Misogyny and Toxic Masculinity in Contemporary Discourse
Andrew Tate: described as a leading figure in online misogyny and the so-called "king of toxic masculinity"; a self-proclaimed misogynist with a large global following on platforms like X/Twitter and formerly banned on multiple platforms due to violent and misogynistic content.
Tate’s narrative frames success and masculinity around domination, wealth, and control, including comments that blame women for sexual assaults; his rhetoric is cited as an example of the online manosphere’s influence.
The term misogyny is distinguished from sexism by its focus on hatred of women as a group, with ideas embedded in culture; Tate’s rise underscores how misogyny can thrive online and attract large audiences even amid platform bans.
The manosphere: a network of online communities that often use dehumanizing language toward women (e.g., calling women "whores" or "social cancers").
Questions for reflection: Should individuals who espouse hatred of women and advocate violence toward women have protection for free speech? What are the limits of free expression when it causes real-world harm?
Contemporary note: misogyny is discussed as a cultural phenomenon that intersects with political ideology, economic insecurity, and online dissemination.
The Good Men Project (GMP)
Tom Matlack’s Good Men Project (founded by Matlack, Houghton, and Bean): a multifaceted initiative aimed at stimulating a national conversation about what it means to be a good man today.
Book and media: The Good Men Project (2009) is a collection of essays by diverse men (Black/White, gay/straight, wealthy/poor) sharing watershed moments and turning points in life.
The companion DVD (2009) features discussions on fathering, infidelity, addiction, and moral crises; intended to model how men talk about emotion through storytelling rather than direct emotion talk.
Core idea: there is no single definition of a "good man"; reading diverse stories helps men articulate their own values and paths.
Good Men Foundation (with GMP) funds programs for at-risk boys; the GMP online magazine (launched in 2010) features diverse topics including sex, relationships, sports, fatherhood, and aging; aims to counter stereotypical male images with more nuanced portrayals of manhood.
Reach and impact: GMP claims to reach a broad audience, including a substantial proportion of female readers seeking perspectives on male experiences; emphasizes community and dialogue over prescriptive guidance.
Motto: "If you don't like what's being said, change the conversation" signals a dialogic, non-prescriptive approach to redefining masculinity.
Take a Stand: How would you define a "good man"? (Prompts readers to engage in self-definition rather than accepting cultural prescriptions.)
Summary and Reflections
The landscape of men’s movements is diverse and often contradictory, ranging from profeminist efforts aimed at gender equality to masculinist efforts aimed at preserving or regaining traditional male privileges.
Some groups collaborate with feminist movements, while others oppose or reject feminism altogether.
Across these movements, common threads include attempts to redefine masculinity, critique traditional gender codes, and address violence, emotions, and relationships.
The activism of profeminist groups typically emphasizes ending violence against women, promoting LGBTQ+ rights, and expanding men’s emotional and relational capacities; their work spans education, safe spaces for men, and public discussion.
Masculinist groups emphasize preserving or reclaiming traditional male roles (provider, leader) and often challenge feminist gains; some subgroups promote harmful ideologies (e.g., misogyny, incel culture).
The evolution of movements is closely tied to broader social changes (economic shifts, family law, online culture, intersectionality of race and gender).
Ethical and practical implications: these movements shape policies, education, and interpersonal dynamics; debates about gender equality, freedom of expression, violence prevention, and inclusivity remain central to understanding contemporary masculinity.
Key Terms
ACT UP
father hunger
men’s rights activists
Million Man March
misogyny
mythopoetic movement
NOMAS
Fathers 4 Justice
Free Men
incel
male feminists
traitorous identity
masculinist
Walk a Mile in Her Shoes
Promise Keepers
Mentors in Violence Prevention (MVP)
White Ribbon Campaign (WRC)
Take a Stand: Review Questions and Prompts
What role should men play in ending gendered violence, and how do profeminist and masculinist movements approach this question differently?
How do traitorous identities function as tools for change within profeminist groups?
In what ways have online movements (the manosphere, incels, and figures like Andrew Tate) shaped contemporary understandings of masculinity and gender relations?
How can universities balance academic inquiry into men and masculinity with concerns about exclusion or extremism?
Reflect on your own culture’s rites of passage and how they reflect gender expectations; what changes might support healthier models of masculinity?