Pampered Sons, (Wo)manly Men, or Do‐nothing Machos? Costa Rican Men Coming of Age under Neoliberalism

Mannon, Susan E.; Kemp, Eagan

doi:10.1111/j.1470-9856.2010.00416.x

Cited by 3 publications

(4 citation statements)

References 25 publications

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“…Twenty-four respondents identified themselves as heterosexuals, 4 as homosexuals, 1 as bisexual and 1 as 'queer.' Most respondents (18) were unmarried and at the time of the interviews did not have a girlfriend or boyfriend. One respondent was divorced and currently single.…”

Section: Methodological Notesmentioning

confidence: 99%

“…This script is often described as hegemonic masculinity (Donaldson, 1993;Connell, 2005;Tereskinas, 2005). A second masculine script of a 'sensitive new age man' based on an egalitarian philosophy of shared domestic work and economic responsibility (Mannon and Kemp, 2010), takes shape globally, including in post-socialist and post-colonial countries. Scholars attribute the latter to middle or upper-class men, while the traditional scripts can be chosen by men of different classes including workingclass men.…”

Section: Masculine Scripts and Good Life: Theoretical Remarksmentioning

confidence: 99%

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Masculinity Scripts, Good Life and Familial Intentions: the Case of Young Lithuanian Men

Tereškinas

2015

socscie

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Analyzing 30 semi-structured interviews with 19-34-year-old Lithuanian men, the article focuses on the interconnection of these men's scripts of masculinity, good life and familial intentions. Despite differences in class, education, sexual orientation, age and physical ability, most men adhered to the traditional masculinity script based on very normative male ideals and practices. In this script prevalent in the Lithuanian society, a man was manly, strong, economically secure, career-minded and successful breadwinner for his family. A significantly smaller part of the interviewed men were proponents of the second masculine script of a 'sensitive new age man' based on an egalitarian philosophy of caring, support and respect for others. However, both traditional and 'dissident' masculinity scripts remained equally linked to the reproduction of a traditional fantasy of family life/partnership and childbearing. Thus, it is possible to conclude that the choice of different masculinity scripts does not significantly influence the respondents' familial intentions and visions of good life.

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Section: Methodological Notesmentioning

confidence: 99%

Section: Masculine Scripts and Good Life: Theoretical Remarksmentioning

confidence: 99%

Masculinity Scripts, Good Life and Familial Intentions: the Case of Young Lithuanian Men

Tereškinas

2015

socscie

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“…In her experience, tourism development in Costa Rica needs to strike a balance between what tourists want and what locals need. This includes the need to become more ethno‐racially and gender‐sensitive: ‘we need to develop gender‐ and locally focused projects’, particularly in respect of the fluidity of identities in Costa Rica owing to changing economic circumstances and class structures (Chant, ; Mannon and Kemp, ).…”

Section: Interview Findingsmentioning

confidence: 99%

Coastal Urban Planning in The ‘Green Republic’: Tourism Development and the Nature–Infrastructure Paradox in Costa Rica

Irazábal¹

2018

Int J Urban Regional Res

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This article examines coastal urban planning in Costa Rica vis‐à‐vis the country's values in the areas of sustainable tourism and community development, focusing on the city of Jacó. I argue that an anti‐urban tourism development strategy, swift coastal urban development and weak planning have nurtured a nature–infrastructure paradox: when people are brought closer to nature without proper urban and governmental infrastructure, this causes social and environmental damage. To assess this paradox and understand local perceptions of development, I analyzed lengthy semi‐structured interviews and survey responses in San José and Jacó in this study. Research methods also encompassed analysis of current tourism planning institutions and regulations, tourism media coverage and reports, real estate data, participant observation of planning and community meetings and activities, and observations of the built and natural environmental conditions in Jacó and its surroundings. The findings show jurisdictional fragmentation, regulatory weaknesses, complexity, poor coordination, slow action, and incoherent planning and development, leading to environmental degradation and socio‐spatial inequities. A more balanced approach to planning and development would seek to improve environmental health and socio‐spatial equity in tandem, by nurturing and advancing both nature and infrastructure development. Lessons from Jacó have global resonance, given the expansion of the worldwide tourism and second‐home/retirement‐housing industries, their recent concentration in urban coastal destinations of developing countries, and the fragility of these socio‐ecological systems.

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“… See Mannon (2006),Vandegrift (2008),Mannon and Kemp (2010), and Rivers-Moore (2014).9 Some argue that Latin America is postneoliberal, particularly with reference to the election of populist, Left-leaning governments in several countries (Macdonald and Ruckert 2009; Lind 2010). Mario Pecheny (2013) offers an optimistic assessment of sexual politics in Latin America as postneoliberal.…”

mentioning

confidence: 99%

We Fight with God’s Weapons: Sex Work and Pragmatic Penance in Neoliberal Costa Rica

Rivers-Moore

2018

Signs: Journal of Women in Culture and Society

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's evangelical organization for assisting sex workers, renouncing prostitution is required in order to receive resources and support. 1 Today the group is talking about why leaving sex work is so hard. Ronda, pregnant with her second child and struggling with her partner, says "prostitution is what I automatically turn to when times are tough." Esperanza Foundation's director explains that there are magical ties to prostitution, but that all magic is black (that is, bad). She calls the desire to return to sex work a "demonic tie" and then discusses Satan's strategies for getting women to abandon Esperanza Foundation's support group. These include gossip, envy, mean comments, violence, material and economic interests, and spiritual struggles. She tells the story of a participant who was murdered by her partner last year, explaining "we all have the opportunity as individuals to choose between good and bad, including choosing to stay in violent situations that harm us or not. Yorleny made the wrong choice, and was killed." The group leader starts to pray, asking for protection and guidance for everyone in the room, and we all jump when she starts clapping loudly to scare off the devil. She goes around to each individual, offering specific (and loud) prayers for each woman present. A lot of the women cry, and then when she gets to Marieta she starts yelling and Marieta hits the floor. She lies on the ground with her eyes closed but twitching so the director covers her with her sweater while the praying continues. After about five minutes, Marieta wakes up and is helped into a chair. The director finishes by saying that leaving behind the evil and illness of prostitution is a holy war but one that each woman here can win if she puts her faith in the Lord.-Taken from the author's fieldnotes,

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Pampered Sons, (Wo)manly Men, or Do‐nothing Machos? Costa Rican Men Coming of Age under Neoliberalism

Cited by 3 publications

References 25 publications

Masculinity Scripts, Good Life and Familial Intentions: the Case of Young Lithuanian Men

Masculinity Scripts, Good Life and Familial Intentions: the Case of Young Lithuanian Men

Coastal Urban Planning in The ‘Green Republic’: Tourism Development and the Nature–Infrastructure Paradox in Costa Rica

We Fight with God’s Weapons: Sex Work and Pragmatic Penance in Neoliberal Costa Rica

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