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Abstract
In this article, I argue that a different kind of discourse on Christian masculinities in post-apartheid South Africa is possible despite the prevalence of largely idealised and politically conservative ideologies of masculinities promoted primarily through the public and private performance of violent masculinities. Drawing on a redacted critique of current prevalent discourses of transformation in critical masculinities studies such as alternatives masculinities, hegemonic masculinities, liberated masculinities and toxic masculinities, I underscore how these discourses are limited in their thinking on masculinities in general as they presume the ideal of what a liberated man should be like. Specifically, I argue that idealised masculine ideals, even in their liberatory forms, eschew mobility and fluidity and, therefore, end up restricting the possibility for transformative action. I propose, instead, that we reinscribe discourses of Christian masculinities with the notion of nomadic subjectivity, espoused by Rosi Braidotti, as a form of transpositional praxis of being in order to expand our linguistic repertoire of transformative masculinities. Such a shift in focus, as I demonstrate, has the propensity to aid us in constructing and implementing creative and imaginative programmes of engaging men in rethinking scripts of masculinities.
Highlights
The nomadic subject is a myth, that is to say a political fiction, that allows you to think through and move across established categories and levels of experience: blurring boundaries without burning bridges
I argue that a different kind of discourse on religious masculinities in post-apartheid South Africa is needed in response to the prevalence of fixed and politically conservative Christian ideologies of masculinities promoted through both public and private performances of oppressive, toxic and exalted hegemonic masculinities on the one hand and largely idealised and static liberatory Christian discourses of masculinities on the other hand
It is the observation that, rather than assuming that all Christian discourses of masculinities pander to the dominant narrative of loss within the discourse of the ‘crisis of masculinity’, we should look at the narratives proffered by religious men’s organisations as ambiguous at best
Summary
The nomadic subject is a myth, that is to say a political fiction, that allows you to think through and move across established categories and levels of experience: blurring boundaries without burning bridges.
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