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Miller (2011) revisited his influential 1983 work on entrepreneurial orientation (EO) and remarked that its underlying drivers are fully open to debate, fresh scholarship and connection with new theories. Indeed, the genealogy of the EO construct is rarely questioned. We take a “making masculinity visible” approach, engaging with a lens of masculinity, precarious manhood theory (PMT) and double standards of competency, to define and test the masculine elements of EO in the setting of family business CEOs.

Using the 2019 Successful Transgenerational Entrepreneurship Project (STEP) dataset, a comprehensive database of family business chief executive officers (CEOs), we examined the construct of EO, in whole and in its masculine elements. Stepwise multiple regression method was used to test the hypotheses of this study. Control variables entered the equation first, followed by the variable of interest for this study.

We find differences by gender when EO is tested as a whole construct. Further in testing its masculine dimensions, we find that being male is significant to the elements of autonomy and competitive aggressiveness and that gender is not significant to risk-taking.

Although research on the widespread and influential EO continues to proliferate (Covin and Wales, 2019), there is not an understanding of its applicability across genders (Fellnhofer et al., 2016). It is possible that EO may not explain how women do business. Our study contributes to the understanding of between-gender differences in EO, and our findings suggest that the masculine elements of EO vary by gender.

The purpose of the chapter is to explain how boys learn to mask their expression of fears and emotions. The aim is to understand how boys internalize socially prescribed masculine traits, including masking of fear, certain emotional expressions and discomfort. The sample consisted of 20 parents, 30 school teachers and 50 boy students and 50 girl students between the ages of 11 and 14 from government-funded co-education schools in Delhi, India. School observation, focus group discussion, and interviews were used for data collection. The study found that gendered social norms are enforced on boys in the form of ‘boy codes’. These boy codes are so deep rooted in daily practices that they are considered as an essential ‘ideal male’ trait. Although the ‘ideal male image’ is presented as a uniform category among boys, the masking of fears and emotional expressions is not the same for all boys. Thus, many boys internalized the ideal male images in the form of hegemonic displays of masculinity, where they are focused on conforming to rigid masculine traits. However, through challenge, negotiation and renegotiation, many boys would like to conduct themselves according to their personal masculinity. There is a shift among some boys from the internalization of the traditional male image to giving meaning to personal experiences that deviate from the ideal male figure without the fear of being judged by society.

The study explores the nexus between Ibu-Ubu boyhood initiation and the conservation of cultural heritage in Afikpo, Southeast Nigeria. The study is motivated by the rarity of such cultural conservation through initiation rites in an age of Christian-inspired culture terrorism against Igbo traditional religion, arts and relics.

The study adopted cultural anthropological research method. The boyhood initiation rite was studied through participant observation of the initiation between September and November 2017. As a cultural anthropological study, oral evidence was derived from the men who had undergone the rite. Through the oral evidence, interpretations were given to the material culture, monuments and heritage that have been conserved through Ibu-Ubu initiation rite.

The study discovered that amid the deluge of Christian-motivated culture terrorism and erosion of Igbo cultural arts, relics and heritage, the people of Afikpo have preserved most of their tangible and intangible heritage through the Ibu-Ubu boyhood initiation rites.

This study will assist in the reinvigoration of campaigns on environmental and heritage conservation in Igboland. It is sufficient to posit that Igboland is ridden with myriads of environmental and cultural terrorism, perpetrated by some Christian fanatics. The study reveals the relevance of the boyhood initiation rites in ensuring the preservation and conservation of Igbo cultural heritage in a century marked with fanatical Christian evangelism, culture-terrorism and destruction of both tangible and intangible heritages, which the Christians have labelled evil, barbaric and fetish.

This chapter explores the interaction between celebrity culture and contemporary masculinities, introducing the public appearances of actors Timothée Chalamet, Paul Mescal, and Barry Keoghan that are under examination in the following chapters. The chapter sets the context of hegemony, heterosexuality, and masculinity, which will be the basis of the examination that is offered in the following chapters of these books where a showcase of their sartorial choices is presented to analyse whether they challenge traditional norms of gender and masculinity. The present chapter begins by setting a theoretical framework that draws on key theorists like Butler, Foucault, and Gramsci, emphasising the role of hegemony in reinforcing heteronormative standards. The analysis then moves to celebrities with attention to how they through their sartorial choices, particularly at high-visibility events like award shows, engage with and potentially subvert expected masculine norms. Despite being heterosexual men conforming to cisheteronormative societal norms in their personal lives, their public fashion choices serve as a form of cultural commentary that challenges rigid boundaries around male attire and behaviours. Furthermore, the chapter reviews relevant literature on the social construction of gender, the concept of hegemonic masculinity, and the performative nature of gender, drawing on established studies to frame the actors’ public presentations within broader societal and cultural dynamics. This chapter aims to provide a comprehensive overview of how gender norms are maintained and challenged within the sphere of celebrity culture.

In fairy tales, male heroes typically come from royalty and villains are categorised as pirates, evil Kings, various animal and supernatural creatures, for example, Scar, the Beast, Rumpelstiltskin, and Bluebeard. In Pirates of the Caribbean (2003), Captain Jack Sparrow lacks the villainous qualities that come from Disney's predecessor, Captain Hook. However, Jack does not possess the classic qualities of a prince. He tries to be heroic when he rescues Elizabeth Swann but turns on her to excel in his own motives. With beads in his hair, his eyes lined with kohl, and a love for accessories, Jack's appearance distorts traditional notions of masculinity. In Alice in Wonderland (2010), Tarrant Hightopp (Mad Hatter) is an untraditional character who has become detached from reality.

His madness, which is evident through his clothes, speech, and actions, comes from the destruction of his family. Jack and Hatter invert the expected order of things, ‘Now up is down’ (Verbinski, 2007). Their hats appear to be symbols of their obscure masculinity. Although they are both played by Johnny Depp, the Hatter and Captain Jack Sparrow possess unconventional male attributes which make them unlikely heroic characters. They offer a fluid perspective on the ever-changing aspects of masculinity. Unconventionality is becoming increasingly popular in Disney works. Therefore, this chapter aims to analyse two non-traditional male fairy tale characters with an emphasis on their fashion choices, lack of true love endeavours and unconventional heroic actions.

This chapter draws on an ethnographic study with children aged 10–14 and their parents from heterogeneous socio-economic backgrounds in Türkiye. Building on a relational approach, it employs parental surveillance and children's individual privacy management in their intrafamilial relationships as a point of entry to reflect on childhood masculinities. From the perspectives of boys, girls and their parents, it illustrates how children's experiences of achieving privacy emerge as a gendered and age-related cultural phenomenon. Looking particularly at family negotiations around personal spaces and time at home and outside, it suggests that privacy regulation is a significant aspect of everyday family lives through which childhood masculinities and femininities are constructed, reproduced and performed. It further argues the ways that Turkish parenting culture may view intergenerational dialogue as a hierarchic category, rather than a relational category, contribute to a generational divide in boys' and girls' access to individual privacy.

This study employs the social ecology model to comprehensively explore the complex challenges young Black men face in South Africa and aims to highlight the importance of collaboration in addressing these multifaceted issues.

A multidisciplinary approach combines insights from sociology, education and the health literature with regard to government reports and academic data, and provides a holistic analysis of challenges faced by young Black men. Furthermore, it emphasises formal and informal learning, social and environmental influences and health disparities.

Young Black men in South Africa encounter complex challenges throughout their developmental journey, including limited family support, educational barriers, financial constraints, societal expectations and health disparities. Therefore, collaboration among stakeholders is essential for creating an equitable and inclusive environment that supports their development.

This research provides a comprehensive understanding of the challenges faced by young Black men in South Africa by emphasising the interconnectedness of informal education, economic empowerment and healthcare. Future research should focus on longitudinal studies, cultural influences and international comparisons, informing evidence-based interventions for a more equitable society.