Masculinity, War, and Globalized Aesthetics

Masculinity and the War in Ukraine

Ukraine is feminized in this conflict, portrayed as a land vulnerable to masculine Russian aggression.
There are contrasting types of masculinity. Not very strong, stoic, emotionless, and authentic.
The war raises questions about what constitutes a "real man" - is it staying and fighting, or is there another way?
Those who left Russia after the war began faced stigmatization and were labeled as "scoundrels", "homosexuals", and traitors by Russian state figures.

The Russian state media paints a negative picture of those who left, depicting them as rich, selfish, and uncaring towards those left behind (e.g., helpless grandmas).
This contrasts with the image of "real, hardworking Russians" who remain.

Interviews reveal a different perspective: some men felt they could be more helpful to the cause from outside Russia.
One interviewee stated that staying when you can't do anything is pointless and it's more helpful for him to be in Georgia.

The concept of a "post-performative shift" is introduced, indicating a change in Russia's self-perception since the war began.
Scholars suggest Russia views itself as the losing liberal enemy.
Those who leave Russia are relegated to a feminized position in this gender hierarchy, deemed less valuable than women who stayed.

Some interviewees who left Russia did not see being labeled homosexual as diminishing their manhood; they felt they were standing up to the state.
This perspective is not universally shared, and is complicated by factors like personalization, technology, and consumerism.

The lecture shifts to how media is used to understand the world and ourselves, particularly in a globalized consumer culture.
The audience is asked about their own social media habits: taking photos of themselves, food, pets, landscapes, and posting them online.

The focus shifts to Chiang Mai, Thailand, known for its coffee shops and national aesthetics.
Stereotypical images of Chiang Mai include lush landscapes, temples, vibrant culture, festivals, and elephants.
However, the lecturer notes that modern Chiang Mai is also characterized by a proliferation of coffee shops.
There are over a thousand cafes, coffee shops in the city of Chinua, the city of Chinua, this is a province. The whole province is probably almost closer to 3,000 by now.

Chiang Mai takes its coffee spaces seriously, aiming to create visually pleasing environments where people can spend extended periods.
Coffee consumption is not just about the drink itself, but also about the experience and the aesthetic space.
A wide variety of aesthetically diverse coffee shops cater to different tastes.
Coffee is a colonial product exported to the global North and then re-exported back to the global South (like Thailand).

Chiang Mai is known for Western-style brunch restaurants and other international cuisines.
There's even a neighborhood that imitates Japan.
The city embraces a mix of Thai, Japanese, Korean, Chinese, and European aesthetics.

The lecturer highlights the role of social media in visualizing and shaping perceptions of places like Chiang Mai.
Social media posts reflect intentionality and a desire for globality.
During the COVID-19 pandemic, Chiang Mai sought to recreate global experiences locally, bringing elements of Japan and Italy to the city.
The aesthetic use of photography enables individuals to reimagine themselves as mobile and global, seeking validation on social media.

The lecture concludes by emphasizing the interconnectedness of materiality, media, and mobility in the globalized world.
This interconnectedness fosters a sense of globality -- the ability to become global.