Both popular media and research often frame mass shootings as an individual issue having to do with mental illness or other individual differences. This work has unfolded in much the same fashion as that on other negative or anti‐social behaviors—such as the individual pathologization of suicide or rape. However, what this work has shown empirically is that there are often a set of circumstances that are uniquely social that motivate such actions. Following work in sociology, which offers social psychological and cultural explanations for gun violence, we argue that mass shooter motivations reflect social conditions—especially those that instantiate toxic masculinity, social exclusion, and racism—conducive to these events. This article uses a computational textual modeling approach to analyze the distinct social logics that motivate mass shooters. To do this, we identify a sample of 27 publicly available mass shooter “manifestos,” or documents left behind by shooters following their actions. Using topic models, we show that mass shooters exhibit a variety of preoccupations that underlie their actions. While shooters can exhibit a multitude of possible motivations, we find that expressions of masculine overcompensation, ritualistic responses to exclusion, and racialized status threat are prominent features of mass shooter manifestos, corroborating recent sociological explanations of mass shootings.

In the past few decades, a multi-billion-dollar "therapeutic boarding school" industry has emerged for America's troubled upper-class youth. This article examines the therapeutic models prominent in these programs and the ways they conflict with dominant notions of masculinity. Using in-depth interviews and ethnographic fieldwork inside a Western therapeutic boarding school, I show how privileged young men navigate this masculinity dilemma by constructing hybrid masculinities that incorporate qualities associated with femininities and subordinate masculinities. However, these qualities are incorporated strategically and in ways that reproduce and obscure privileges associated with students' positions as young, upper-class, white men. Using hybrid masculine styles that include humility, commitment to service, and open emotional expression, students reassert dominant positions as leaders and as "better" men in contrast to various others.

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In the past few decades, a multi-billion-dollar ''therapeutic boarding school'' industry has emerged largely for America's troubled upper-class youth. This article examines the experiences of privileged youth in a therapeutic boarding school to advance social restoration as a new form of social reproduction. Drawing on interviews and fieldwork inside a Western therapeutic boarding school for young men struggling with substance abuse, I explore how students leverage a stigmatized, addict identity in ways that can restore privilege. Findings suggest that students engage in social restoration by constructing an overarching restorative narrative that works through three mechanisms: (1) experiential reframing, (2) appropriated therapeutic discourse, and (3) boundary maintenance through ''othering.'' Using these narrative strategies, students are able to transform a stigma into a symbolic marker of character that they use to reclaim privileged positions and dominant roles. This process of social restoration illuminates previously unexamined issues at the intersections of power and privilege, stigma, and inequality.

Are conservative Protestant men especially insecure about their sexual prowess and masculinity? A recent state‐level analysis by Perry and Whitehead suggests that they are. In this study, we use national data from the 2021 Crime, Health, and Politics Survey to formally test whether conservative Protestant men are more concerned with their sexual abilities and masculinity than other men. Bivariate and multivariate binary logistic and ordinary least squares regression models consistently show that conservative Protestant men tend to exhibit similar levels of sexual insecurity (self‐reported performance anxiety, erectile dysfunction, and ED medication use) and masculine discrepancy stress (perceived failure to conform to normative expectations associated with hegemonic masculinity) as men of other religious faiths (moderate Protestants, Catholics, and other Christians/religions) and men who report no religious affiliation. Our analyses are noteworthy because they call into question the theory of evangelicalism and phallocentric masculine insecurity at the individual level.