Not all that glitters is gold: rethinking caring masculinities

For decades, researchers, educators, and activists have asked: What would it take to change masculinity? How can we shift away from harmful, dominant models of manhood rooted in control, emotional stoicism, and disconnection? One answer that has gained traction in recent years is the concept of caring masculinities. The term promises a hopeful shift toward men who are nurturing, emotionally literate, and committed to equality. But what do we, scholars, really mean when we talk about caring masculinities? Can care truly reshape manhood, or does this concept simply repackage privilege in a softer tone?

In our recent article published in Men & Masculinities and simply titled Caring masculinities: Rethinking the concept, we unpack these questions by revisiting and critically rethinking the scholarly conceptualisation of caring masculinities. While it has typically been viewed as a progressive step forward, our research reveals that it’s not without complications. This blog post offers a brief overview of what we found—and why it matters for anyone interested in gender justice today.

What are caring masculinities?

Caring masculinities have been part of the scholarly discourse for over 20 years. Introduced to the literature by Holter and Lindqvist (2003), Boyle (2002), and Gärtner et al. (2007), among others, and popularized by Hanlon (2012) and Elliott (2016) the term, in the nutshell,  refers to expressions of manhood that prioritize care, empathy, and relational engagement over traditional masculine norms of dominance and control. Men who can be associated with caring masculinities might be involved fathers, emotionally present partners, or social workers and nurses who take pride in caregiving. They may champion gender equality in their personal lives and workplaces. In many ways, this represents an encouraging shift. But as our article argues, the story doesn’t end there.

In popular media and academic literature alike, caring masculinities are often portrayed as a linear progression: men moving away from traditional male traits and toward a more egalitarian future. But real-life gender relations are never that simple. Our analysis shows that caring masculinities often coexist with deep structural inequalities. In some cases, men’s performance of care can obscure or even reinforce their privilege—especially when care becomes a way to signal moral superiority without engaging in real, systemic change. This raises important questions: Who benefits from caring masculinities? And what kind of care are we talking about?

Critiques and complexities

Some scholars have already raised these questions and argue, for example, that focusing on individual transformations may overlook structural inequalities and the need for broader societal change. Others caution that caring masculinities could become a new form of hegemonic masculinity, privileging certain expressions of care while marginalizing others (Wojnicka and de Boise, 2025).  Our article emphasizes the importance of situating caring masculinities within broader socio-political contexts, acknowledging the interplay between individual agency and structural constraints.

In this context, caring masculinities risk becoming the new moral currency of privileged men. The “nice guy” persona can mask entitlement or reluctance to give up power. Men may adopt the language and gestures of care while still benefiting from patriarchal structures. When this happens, care stops being transformative—it becomes a kind of branding strategy, a way to appear progressive without challenging the status quo. This is particularly evident when looking at race, class, and migration. White, middle-class men often have more freedom to perform caring masculinities in ways that are seen as admirable. Racialized or working-class men may not be afforded the same space or may be judged more harshly when they express care or vulnerability. In other words, not all caring masculinities are received equally.

Implications for gender equality and social change

The takeaway, however, is not that caring masculinities are bad or useless. On the contrary, they offer an important counterpoint to dominant models of manhood. But we need to be honest about their limitations. Care isn’t neutral—it’s shaped by power, history, and social context. If we want caring masculinities to be more than just a softer mask for dominance, we have to ground them in political struggle and collective transformation. That means challenging workplace cultures, transforming parenting norms, rethinking welfare policies, and most importantly, listening to the voices of those most affected by gendered oppression—including women, queer people, and marginalised communities.

At a time when gender politics are both more visible and more contested than ever, how we imagine and enact masculinity matters deeply. Rather than celebrating individual men for “doing care,” we should be asking how care is done, who it serves, and what kind of masculinity it reinforces. Our article invites readers—and especially scholars and activists—to think more critically and more politically about this emerging field.

Emma Goldman, Elle Woods, and I

Starting yesterday, I’m officially a Visiting Scholar at the Minda de Gunzburg Center for European Studies at Harvard University, Cambridge. For the next five months, I’ll be knee-deep in finishing papers and doing my best to transform my nearly complete project on fatherhood activism in Europe into an actual book under the working title “In the name of the father, the child and gender equality: fatherhood activism in Europe.” This project, funded by the Swedish Research Council, has been my steadfast (and occasionally demanding) companion. It focuses on the complex yet fascinating world of gender (in)equality, masculinities, and fatherhood. I’m investigating European fatherhood activism from national, comparative, and transnational perspectives. Yes, it’s a niche, and yes, it’s important and yet very much underresearched. 

But what fatherhood activism actually is? Well, if you are plus minus my age, or older, you may remember 2004, when the image of a man dressed as Batman waving from a balcony at Buckingham Palace made headlines across the UK and beyond. This daring stunt, known as the “Batman Action,” was organized by the British fathers’ movement as a protest against what they perceived as unfair restrictions on divorced fathers’ access to their children. Since then, the group behind the action, Fathers4Justice, has become a symbol for European fathers’ rights organizations and a broader range of social movements focused on masculinity, male identity, and men’s roles in society. Contrary to the common belief that such protests are unique to the UK, fathers’ organizations exist across almost all European countries. In Sweden, for instance, PappaBarn has been actively advocating for equal parenthood and fathers’ rights for almost two decades. Similar groups in other countries play a critical role in shaping public debates around fatherhood, masculinity, and gender equality. Many of these movements collaborate through European umbrella organizations like Colibri – European Platform for Joint Custody and the Platform for European Fathers. Despite the significance of these movements, there is surprisingly little comparative research on their European dimension. While feminist and LGBTQ movements have been extensively studied, men’s movements have not received the same attention. This project seeks to change that by conducting the first comprehensive study of European fathers’ rights organizations from national, comparative, and transnational perspectives.

Existing research (also mine) suggests that there may be several distinct types of fathers’ movements in Europe—a softer, more cooperative and more progressive line and a harder, more conservative one. Understanding these differences is essential for gaining a nuanced perspective on how these groups function and influence debates about fatherhood and gender equality. The study was conducted in multiple stages. First, a mapping of fathers’ groups and an internet-based fact-finding mission was carried out across all EU/EFTA countries. In the second stage, interviews with activists, and participant observations were conducted with representatives from Germany, Spain, and transnational organizations. This data has been analyzed using theories from gender studies, critical studies of men and masculinities, and social movement research.  Beyond its academic contribution, the project holds significant societal relevance. It provides valuable insights for policymakers in Europe, support efforts to improve gender equality, and offer practical recommendations for fathers’ movements activists and other gender-based social movements. In the end, this research aims to bring much-needed attention to a little-explored but important social phenomenon, helping to shape a more inclusive and equitable discussion on gender and parenthood across Europe.

Now, none of this academic adventure would be possible without the Emma Goldman Award I was fortunate enough to receive in 2023. Thanks to Flax Foundations members (and their impeccable judgment in funding me), I get to spend these months in beautiful  Cambridge. But let’s give credit where it’s really due: Reese Witherspoon, aka Elle Woods, whose iconic journey to Harvard in Legally Blonde inspired me to come here (not fully covered in pink, unfortunately, but almost). So next stop? The manicure salon.

Dancing on his own: intimate lives of single migrant men in Europe

When we think about migration and migrants’ experiences, a lot of us imagine the economic struggles, the cultural shock, and the difficulty of fitting into a new society. But rarely do we pause to consider the emotional and romantic lives of migrants, including single men. Are they on a wild ride of dating adventures in a new land? Or are they, in fact, facing a lonelier road than we might expect? In our latest article “He leads a lonely life: single men’s narratives of dating and relationships in the context of transnational migration” published in the Journal of Ethnic and Migration Studies we try to give you a look into this under-explored aspect of migrant lives. Spoiler alert: It’s not all roses and romance.

Let’s start by busting a myth that’s as stubborn as it is harmful—the idea that single migrant men are prowling through their new homelands like sexual predators, hunting for conquests. This stereotype paints them as aggressive, hypersexual beings who are only interested in one thing, labeling them as carriers of dangerous, foreign masculinity, which has been skillfully described by Paul Scheibelhofer years ago (2017). However, the reality is much more complex and, dare I say, relatable. The men interviewed in our study (we spoke to 51 single migrants from Bangladesh, Poland, Romania, and Syria, who live either in Sweden or Italy) are only rarely chasing after endless sexual encounters. Instead, they are usually searching for something far more meaningful—love, partnership, and a genuine connection. Unfortunately, this quest is often met with obstacles that leave them feeling frustrated and, ultimately, lonely. It turns out that being a single migrant man isn’t the playboy fantasy some might imagine; it’s more like a rom-com where the lead never quite gets the girl.

So, what’s dating like for these guys? Picture this: you’ve moved to a new country, you’re trying to navigate a different language, culture, and social norms, and on top of that, you’re trying to date. It’s not easy, and the men in the study describe their experiences as challenging, to say the least. They often find themselves on the receiving end of stereotypes and prejudice, with potential partners making assumptions based on their background. Some face outright rejection, while others are reduced to nothing more than their ethnicity or nationality. Some of them give up after a while, but others try again. They continue to search for meaningful relationships, even when the dating game feels like an uphill battle. The study highlights how their pursuit of love is often accompanied by a deep sense of frustration and loneliness. For many, the journey to finding a partner in a foreign land is fraught with misunderstandings, cultural barriers, and a lack of social networks. It’s not that they don’t want to connect; it’s that the odds are stacked against them.

One of the most striking findings from this research is just how lonely the experience of dating can be for these men. Migration often means leaving behind family, friends, and the familiar comfort of home. For single men, this can lead to a profound sense of isolation. They’re trying to build a new life in a place where they may not know anyone and where making new connections—romantic or otherwise—can be incredibly difficult. The men in the study talk about how this loneliness affects them deeply. They’re not just looking for a partner; they’re looking for a sense of belonging. And when that’s hard to find, it can be crushing. This isn’t just a matter of being unlucky in love; it’s about the broader challenges of integration and the emotional toll that migration can take.

Now, let’s get a bit nerdy for a moment because this research isn’t just about telling a story; it’s also about advancing theory in some pretty cool ways. In our analyses, we utilize the concept of sexual capital (Kaplan and Illouz 2021) in the context of migration—a move that’s as innovative as it is insightful.  Sexual capital is all about the social value a person has in the dating market. Think of it as the romantic equivalent of a credit score—it affects your desirability and the kind of relationships you can attract. The study argues that migration creates a unique sexual field where the rules are different and where migrants often find themselves with a lower “sexual credit score” than they might have had back home. In our view, this is a fresh way of looking at migration, love, and dating, and it opens up new avenues for understanding how these men navigate their romantic lives. But we don’t stop there. We also continue developing the concept of the sexual field (Green 2013) within the context of migration. A sexual field is essentially the social environment in which dating and relationships happen, influenced by factors like culture, social norms, and power dynamics. We argue that migration itself is a specific sexual field with its own unique challenges and dynamics. IOHO, this is rather a unique way of analyzing migration and integration.  By framing migration in this way, our research provides a new lens through which to understand the struggles and strategies of single migrant men in their search for love.

What makes this study so unique is its focus on a group that’s often overlooked or misunderstood in both academic research and popular media. Single migrant men are typically either ignored or demonized, but this research humanizes them, showing that their romantic lives are filled with the same hopes, dreams, and disappointments that anyone else might experience. By focusing on their narratives, we give a voice to men who are often silenced or marginalized. It challenges the stereotypes that paint them as predators and instead presents them as individuals navigating a complex and often unforgiving dating landscape.

If there’s one thing to take away from this research, it’s that single migrant men are not sexual predators or heartless Casanovas, as some might assume. They’re people—people who are often lonely, frustrated, and just trying to find love in a new and challenging environment. Their stories remind us that migration isn’t just an economic or political issue; it’s a deeply personal one, affecting every aspect of a person’s life, including their ability to form meaningful relationships. This study also reminds us of the importance of empathy and understanding. It challenges us to look beyond stereotypes and see the real, complex human beings behind them. And for those interested in the academic side of things, it pushes the boundaries of how we think about migration, dating, and the social dynamics that shape them. So, next time you hear someone making sweeping generalizations about single migrant men, remember our findings. They’re not out to conquer; they’re just trying to connect—just like the rest of us. And in that, there’s something truly relatable, human, and worthy of our attention and understanding.

CFP: Special Issue of NORMA:International Journal for Masculinity Studies

normaThe Guest Editors of the Special Issue of NORMA: International Journal for Masculinity Studies on “Men and Migration in Europe and beyond” warmly welcome scholarly contributions from researchers working on the issues pertaining to the international migration and mobilities, critical men and and masculinities studies. This special issue aims at collecting and broadening the scholarly knowledge on the issues concentrated on the presence of male migrants in the receiving societies.

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International Conference “Men and Masculinities: Politics, Policy, Praxis”

In June 2017 the Nordic Association for Research on Men and Masculinities (NFMM), that I’m a member of, together with the Centre for Feminist Studies (CFS) at Örebro University, Sweden, will organise an international, interdisciplinary conference on men, masculinities, politics, policy and praxis. The aim of this event “to foster interdisciplinary dialogues between those researching and engaged in political or policy activism around men and masculinities, across different nations, with a view to establishing international collaborations between researchers and practitioners globally.” The Örebro conference will be the third conference ogranised by NFMM that I’m planning to attend. Two previous events held in Oslo and Reykjavik in 2012 and 2014, respectively, were actually the best men and masculinities events that I’ve had a pleasure to take part in so far and therefore, I strongly recommend 2017 conference to all of you interested in critical men and masculinities studies. More details regarding the conference are available here.

Vienesse workshop on migration and masculinities:”Migration und Männlichkeiten. Konstruktionen von Geschlecht und Differenz in der Einwanderungsgesellschaft”

At the beginning of 2017 the Feminist Theory and Gender Research section of Austrian Sociological Association will organise a workshop focused on the timely issue of migration and masculinities. The workshop entitled “Migration and masculinities. Constructing gender and difference in the host society” will take place at the University of Vienna between 19th and 2oth January 2017. More information about the event (in German) can be found here. The workshop’s programme can be found here.

XVI Polish Sociological Congress: working group “Gender trouble”: from masculinities’ (re)production to gender transgression

We are very pleased to invite you to take part in the 16th Polish Sociological Congress, to be held in Gdansk, Poland 14-17 September 2016. The theme of the congress is Solidarity in the time of distrust. In addition to the congress’s theme, the programme covers other research fields and one of them will be explored in our working group dedicated to the analysis of contemporary masculinities and gender transgression. The main language of the congress is Polish and the deadline to submit an abstract for a paper to be presented in our working group is March, 31. The general call for papers is available here and below you can find the description of our working group (in Polish).

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The (Hateful) 8 Men

888Despite the fact that 39th Göteborgs Film Festival is being held at the moment in my city, the first movie I saw in the cinema in 2016 was Tarantino’s Hateful Eight. I was quite excited and decided to watch it ASAP despite rather restrained reviews I’d heard and read here and there. No matter what people had said I was mostly tempted by the fact that the movie is a story of men and relations between different masculinities’ representations. Additionally, after superb Django Unchained and not less brilliant The Homesman, I really looked forward to seeing another awesome western. Imagine my first, but not last disappointment, when I realized that I was watching Agatha Christie-like crime story instead…

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War’s manly face: comments on the Cologne attacks

cropped-koln.pngIn the 1950s an anonymous author published her book A Woman in Berlin, in which the history of mass rapes perpetrated at the end of the Second World War by Red Army soldiers (white men) against German (white) women is described. Grbavica, directed by Jasmila Žbanić, tells the story of rapes perpetrated by Serbian men (white Christians) against Bosnian women (white Muslims) during the war in the former Yugoslavia. Stories of women from Vietnam, Bangladesh, Uganda, Rwanda, Sierra Leone, Peru, the Democratic Republic of Congo, Darfur and most recently Libya, Iraq and Syria (Henry 2016), victims of mass rapes perpetrated by men (white, black, Asian, catholic, orthodox, Muslim, atheist, old, young, unemployed, educated etc.) during armed conflicts, still wait to be told. Continue reading

The paper on work with perpetrators in the Eastern European and Baltic countries

rovnyFew weeks ago my paper entitled Work with Perpetrators of Domestic Violence in Eastern European and Baltic countries was published in the special issue of Czech peer-reviewed journal Gender, Equal Opportunities, Research (Gender, rovné příležitosti, výzkum) dedicated to men and masculinities issues. The paper is a consequence of my scientific interests which include, among others, men and violence perpetration. My analysis is based on the findings from the Daphne III project Evaluation of European Perpetrators Programmes (2012-2013) as well as on the knowledge I gained during my work as a Research and Communication Officer in Work with Perpetrators – European Network.