masculinity

My new book is published!

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My book Mężczyznologia (Menology) is finally published and you can order it here.


Mężczyznologia is the first scholarly publication on the Polish market that comprehensively addresses the topic of men and masculinities from a sociological perspective. I present findings from years of international empirical research to offer readers an in-depth analysis of masculinity and men’s positions in contemporary society. This is not only a review of current academic debates, but also an attempt to understand how men’s social positions are shaped in the face of ongoing cultural, political, and economic transformations.

The book’s analytical core is a triad: the costs of masculinity, male privilege, and differences between men (Messner 2000). I argue that only by examining all three dimensions can we meaningfully answer the question: what is the situation of men today? I emphasize that men are not a homogenous social group and that their experiences—both in terms of the advantages and the challenges of being a man—are deeply shaped by class, ethnicity, age, or sexual orientation. The book explores hegemonic, marginalized, protective, and caring masculinities, all through an intersectional lens.

Mężczyznologia addresses topics of critical importance not only to academia but also to public debate: men’s health, emotions, work, fatherhood (including new forms of engaged fathering), and geopolitical issues such as war, migration, and male activism. These are all analyzed sociologically to better understand their dynamics and impact on individuals and society.

Accordig to Katarzyna Leszczyńska. AGH professor who reviewed it, Mężczyznologia “offers an excellent and insightful sociological analysis, attentive to the nuances of contemporary debates on masculinity. (…) It is not only an academic work, but also an important voice in social reflection, offering a new perspective on key issues. (…) Without a doubt, it will be one of the most significant social science titles of 2025.”

Not all that glitters is gold: rethinking caring masculinities

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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.

What does protective masculinity have to do with migrant men in Sweden, and why is it important?

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In my previous blog posts, I explored how migrant men navigate the complex world of dating in diverse cultural environments. We looked at how they try to balance societal expectations, cultural differences, and personal desires in building relationships. But dating is just one piece of the puzzle when it comes to understanding the experiences of migrant men. In a book chapter titled Protective Migrant Masculinity: Between Marginalisation and Privilege, which is a part of the edited volume Migratory MenPlace, Transnationalism and Masculinities, I focus on another crucial aspect of their lives—the role of the nation of protection and how it shapes their sense of masculinity in new environments.

What is protective masculinity?

At the heart of this chapter is the concept of protective masculinity. This term refers to how men often take on protective roles within their families and communities. These roles may involve being providers, breadwinners, or physical protectors for their loved ones, mostly during uncertain and challenging times, but not just then. At first glance, it may seem like a positive trait, but it isn’t. This model of masculinity draws its strength from physical and economic foundations, portraying men as protectors who defend women, children, and society from perceived threats posed by others. By doing so, it reinforces male privilege and control, disguising dominance as care and sacrifice. This can be seen in everything from performing demanding physical labor to, in rare cases, risking life and health (Wojnicka & Kubisa, 2024). In the context of migration, protective masculinity becomes a strategy for coping with the loss of status and downward social mobility that many migrant men face. Protection is deeply connected to maintaining male privilege, power, and access to resources traditionally associated with men’s roles. This connection becomes particularly evident when protection is seen as breadwinning. For many male migrants, the decision to leave their home countries is driven by the desire to provide financial support for their families. These men often prioritize their family’s financial security, even if it means accepting that their masculinity is less valued in their host country than back home. Breadwinning, framed as a form of protection, plays a significant role in male migrant communities. By fulfilling this role, men not only sustain traditional forms of masculinity in their home communities but also create a “self-valorizing” version of masculinity. This means they find meaning and honor in the sacrifices they make for their families through paid work, even when they face challenges in the host society.

When marginalisation meets privilege

A central theme of my research is the tension between marginalisation and privilege. Some migrant men often find themselves in a double bind: they face discrimination and exclusion in their host countries while still benefiting from certain privileges associated with being male. This is definitely the case of Polish migrant men who live in one of the EU countries, which in the context of my research is Sweden. On the marginalisation side, migrant men frequently encounter racism, precarious work conditions, and social exclusion. These challenges can undermine their sense of identity and self-worth. Language barriers and cultural stereotypes further contribute to their struggles, making it difficult to fully integrate into their new environments. On the flip side, traditional gender norms often grant them a certain level of respect and authority within their cultural communities. Even when facing discrimination in the wider society, they may still be viewed as leaders or protectors at home. Moreover, being a white, EU citizens gives them advantages, that other, non-EU groups of migrants cannot cherish. This dual experience—being marginalised in some spaces while enjoying privilege in others—is a defining feature of Polishi male migrants communities.

And why does this matter?

Understanding the experiences of migrant men is essential for building more inclusive and equitable societies. Too often, public discourse either vilifies them as threats or overlooks their struggles entirely. My research aims to challenge these simplistic narratives and highlight the complexity of their lives. Recognising protective migrant masculinity can help us develop more nuanced perspectives on masculinity and migration. It allows us to understand the complexity of migrant men situations and struggles but simultaneously it remind us that migrant men are not homogenous groups and occupy different position in host/destination societies. Finally, as migration continues to shape our societies, it’s crucial that we broaden our conversations about gender and identity aspects of this phenomenon. By exploring concepts like protective migrant masculinity, we gain a deeper understanding of how different men navigate the challenges and opportunities of migration.

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

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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: Research Stream “Men and Masculinities in a Changing Europe” at the 14th ESA Conference 2019, Manchester, UK

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Together with my dear colleague, Katarzyna Suwada, I would like to invite you, dear sociologists, critical men and masculinities’ scholars as well as everyone else interested in sociology of masculinities, to join us in August in Manchester at the 14th European Sociological Associaton conference, where we would like to discuss the situation of men and condition of masculinities in a changing Europe.

In recent years two major trends linked to the transformation of masculinities can be observed in European societies. On the one hand, researchers recognise significant changes in both models of masculinities and male gender roles. These changes have been followed by a switch in public discourses and politics focused on men and boys (Scambor at al. 2014). Moreover, one can identify a flourishing number of grass-roots initiatives oriented on men and gender equality (Wojnicka 2016). Yet, on the other hand, Europe is also facing a crisis of liberal democracy, which affects the value of gender equality, and in some regions a re-traditionalisation of gender roles becomes excessively visible. Far-right groups, dominated by men, are gaining greater popularity by attacking (male) immigrants and refugees coming from other parts of the world. Such trends are connected to the resurrection of hegemonic and toxic forms of masculinities. They also create new forms of marginalised masculinities. Continue reading →

Menferencing

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gdanskAs you may have noticed already, it usually takes me a few weeks or even months to reflect on the events that I attend, and my comments mostly refer to the conference/workshop content, as I try to focus on men and masculinities and/or gender issues that are discussed during the event. This time, however, is slightly different because not only did the conference end six days ago, but I am also changing my focus from the content to the interactions that I observed. So let me start with the basics.

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

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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”

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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”

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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.

On reactionary social movements, political opportunities and the antifeminist state

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International-Journal-for-Crime-and-Justice-97-by-144-pxIn May 2014 I had the pleasure of taking part in a workshop organised at the University of British Columbia by Professor Susan B. Boyd entitled “Men’s Groups: Challenging Feminism”. The main aim of the workshop was to gather international scholars working on issues such as antifeminism, men’s social movements, mothers’ and fathers’ rights in child custody, domestic violence etcetera. During this two-day event, academics from Canada, the United States, Australia, New Zealand, Israel, the United Kingdom, Poland, Sweden, and Taiwan analysed contemporary activism and debates and discourses on the resistance to feminism and discussed how to support the advancement of feminist theories and strategies with regard to preventing the development of antifeminist practices, discourses and legislation all around the world.

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