Chapter 5 examines how early nineteenth-century accounts of walking in the city traced the nuisances and delights of urban living, helping to articulate a sense of collective experience that in turn shaped a sense of what it meant to be a Londoner. Many of these accounts of London emphasized the modernity of their moment by reimagining earlier eighteenth-century works, presenting them as inadequate to the task of describing the contemporary experience of the city. Trivia’s “art of walking the streets of London” was reworked to propose forms of selfish behaviour in the streets, and Pierce Egan’s Life in London broadly followed the template of spy guides while also showing his characters delighting in, rather than simply observing, all aspects of urban pleasure. Together, these works suggested new ways of thinking about moving through the streets of a city as crowded and busy as London.

This chapter explores Sanhe gods’ hybridized masculinity across rural–urban and class boundaries. It also discusses their online and offline sexual discourses, desires, and involvement in paid sex.

Chapter 4 uses chronicles, hagiographies, ekphraseis and polemical treatises to discuss clerical hunting in Romanía. Prohibitions against clerical hunting had existed for Western men since Late Antiquity, but there is not enough evidence to suggest that Romanía followed the same pattern. In the Eastern Roman context, narratives of clerical hunting did not put the emphasis on differences between secular and religious men, and non-participation did not entail the loss of masculine capital. Rather, the focus was on human/animal interactions and the need to avoid overindulgence, and the emphasis was the same whether the person involved was an emperor or a cleric. The animals themselves also had an important role to play: they were not simply seen as prey to be dominated by the manly man but could act as co-creators of the skills necessary for the hunt, leaving their traces on their co-hunters’ subjectivity. At the same time, the malleability of Eastern Roman ideas about which animal lives were worth preserving allowed authors to strategically unify all men against the animal Other or to distinguish between different types of men, creating in the process hierarchies of masculinities.

The conclusion brings together the themes that have emerged throughout the book, provides comparative perspectives, teases out some of the wider implications for the study of gender and suggests directions for future research. It also comes back to the multitude of animals that have appeared sporadically throughout the different chapters, discussing the role they played in gender construction and the potential of human/animal connections to decentre the man in the process of creating male subjectivities.

A gap divides modern ideas of genius from the sentimental conceptions of the 1760s and 1770s. Though talent was a common feature, musical genius for Rousseau and Diderot was integrally related to expression, affective identification with a community, and an orientation towards ‘the people’. Also important was ‘enthusiasm’, originally a type of religious inspiration fostered after 1700 within radical Protestant groups such as Count Zinzendorf’s Moravians, who radically challenged contemporary ideas of masculinity, sexuality and religious faith. Enthusiasm’s secularization with Goethe and Herder initiated the countercultural ‘period of genius’ (Genieperiode) later known as the Sturm und Drang. Its composers, such as J. M. Kraus, Neefe and Reichardt, lavished attention on popular, commercial forms such as German comic opera and ‘popular song’ (Volkslied) – priorities only challenged when the movement’s opponents such as J. N. Forkel tactically redefined ‘genius’ to centre it on technical mastery rather than inspiration and expression.

Chapter 2 focuses on Ioannes Tzetzes’ letters and his Chiliades to explore the role that animals could play in the construction of the scholar’s gender. It begins with a discussion of Tzetzes’ preference for mules and the role they played in networks of patronage. It continues to show how Tzetzes challenged hegemonic masculinity by expressing solidarity with animals: not only did he not hunt or kill them, but he also often refused to eat them. In his collection of ancient stories, Tzetzes described animals as capable of friendship, affection, loyalty and grief, and praised their understanding of the world as in some ways superior to that of humans. In his letters, he used his affective connections with animals to justify his open expression of emotions and did not hesitate to grieve for humans, animals and plants. Tzetzes’ writings, through their blurring of human/non-human boundaries, invite us to think differently about animals, past and present, spurring us to develop greater empathy with our natural environment.

Ideas of gender, sexuality, and subjectivity were in flux throughout the eighteenth century. This chapter places Goldsmith’s comedies She Stoops to Conquer and The Good Natur’d Man at the heart of contemporary gender debates. The theatre was a significant site for the negotiation of gender where women’s sensitivity, modesty, and gentility were touted as positive social forces capable of reforming men and improving manners by conditioning women to please others. Goldsmith’s plays can be seen as part of the ‘feminization debate’ – British discourse which trumpeted the progressive effects of women on modern society while seeking to condemn perceived transgressions of an increasingly binary gender order.

This chapter explores contexts for Goldsmith’s career as a playwright, such as competition between Covent Garden and Drury Lane theatres that were factors in the moderate success of The Good Natur’d Man in 1768 and the surprise runaway hit that was She Stoops to Conquer five years later. These plays are considered in the light of how the Seven Years’ War, which greatly expanded the British empire, challenged conceptions of Britishness at home and abroad. Goldsmith’s comedies respond to the perceived effeminization of culture in the 1770s, associated with the possibility corrupting influence of luxury and commerce as a result of imperial expansion. This influence was manifested in new kinds of fashionable sociability such as the masquerade with its uppity women, and the phenomenon of the male ‘macaroni’. Goldsmith also tests the conventions of the comedy of manners in how he deploys minor characters in The Good Natur’d Man and the cross-class appeal of Tony Lumpkin in She Stoops to Conquer.

In Elegy 4.9, Propertius provides an aetiology for a detail of the cult of Hercules at the Ara Maxima: the prohibition on women attending the ceremony. He presents this particularity as a retaliatory measure taken by the hero himself, who reacted to the banning of any male from the space in which the cult of Bona Dea is celebrated. Propertius describes the priestess of Bona Dea as trying to prevent Hercules from entering the sacred space by arguing that female chastity must be respected. After having argued that there is no insurmountable difference between the sexes since there may be role reversal between men and women, Hercules forces the door. Propertius uses this episode located in ancient Latium to put forward some reflections on a (modern) topic, specific to the elegiac genre: sexual identity and gender relations. He presents an alternative point of view that includes both facets of what Augustus seeks to impose in his politics of promoting ancient social practices, essentially concerned with control over morality and sexuality: a strict conception of female morality, and a crucial questioning of gender conceptions: what makes the difference between the sexes? It is dress, behaviour or the body?

As we’ve seen, bitch has been used against men for almost as long as it’s been used against women. Bitch is still thrown at men and women alike, but it’s used somewhat differently. Bitch can have positive connotations when a woman reclaims it, but when aimed at a man, bitch is rarely a compliment. While a bitch can be a strong woman, it usually means a weak man. But unlike powerful women who are hit with the word, men are targeted with bitch when they are considered to be powerless. Bitch likens a woman to a man, while it likens a man to a woman. It’s an emasculating insult that suggests he’s lacking in courage and strength. Bitch might also accuse him of being effeminate or gay. There are many different versions of the slur for a man – he’s a little bitch, someone’s bitch, a prison bitch, or he’s a son of a bitch.

Not only money crossed the ocean: letters between the French orphans and their benefactors went in each direction across the Atlantic. The correspondence between France’s orphans supported through the FCFS and their American benefactors revealed both the power of the connection and the power dynamic between the recipients and the “godparents.” Letters from the fatherless children of France told of the moral and psychological support that accompanied the financial assistance that sponsorships provided. And while it seems that the correspondence helped open an ocean of hope and fostered the conviction that France was not alone in its fight against Germany, the letters from France also reflected the power dynamic of the sponsorship: those in need had to keep the assistance coming. The letters also show the FCFS at work: the instructions to the recipients of aid as to how they were to communicate with donors; the typed transcription and translations of the letters, most likely carried out by women in the Paris and New York offices; and the messaging to the benefactors, who were reminded that mothers needed money, but children cared more for the attention from a far-away friend.

This chapter examines Harriet Martineau’s approach to gender politics through her understanding of ‘manliness’ as explored in a selection of her Illustrations of Political Economy (1832−4). It was a concept essential to her configuration of male leadership fit for the testing times of the early 1830s, and highly topical. Published when the pressures experienced by men of all classes were being highlighted in periodicals and novels, the tales address the differences between ‘personality’ and ‘character’ in crises faced by fathers and husbands, magistrates and petty criminals, trades union activists, landowners, and slave-owners, at home and in the colonies, as they debate the injustices of their living and working conditions. This chapter argues that Martineau’s interventions in contemporary debates about masculinity shift the focus to a new kind of conscientious working man whose values are tested in cross-class dialogues in public places. It explores the ways in which the Illustrations show how men collaborate and compete within their communities, and the ambiguous gender messages arising from patterns of reward and punishment that seem to devalue otherwise positive characteristics.

Shanghai is often seen as the exemplar of Chinese cosmopolitan modernity, including gender and sexual progressiveness under Western influence. This chapter argues that Shanghai’s cosmopolitanism is also rooted in migration, activism, and state policies. The early reforms of patrilineage coincided with influxes of migrants and refugees, who constituted the majority of Shanghai’s urban population. As the hotspot for China’s industrialization, women’s economic empowerment and social activism occurred almost simultaneously. The semi-colonial status of Shanghai before 1949 that protected groups such as the Chinese Communist Party (CCP) in extra-territorialities also made possible the survival of sexual minorities. These historical and social conditions created an urban environment that has made negotiations of the most intimate aspects of human life both possible and difficult. Shanghai as the pioneer of gender equality and sexual modernity in China must be viewed through those intimate negotiations, in which people transform the definitions of freedom, belonging, and modernity.

This chapter describes the current scholarly view of the dominant ideologies surrounding sexuality in the Roman world of the late Republic and early Empire (c. 100 BCE to 100 CE) and also outlines the fragmentary glimpses we have of the lived experiences of people of the time, including those from marginalized or oppressed groups. It covers the normative expectations of sexual practice, the ‘penetrative’ model and its problems, labels, and terminology used at the time and by modern scholars including the debate around the use of ‘homosexuality’ and ‘heterosexuality’ to describe the ancient world, the place of sexuality in the private and public realms, the relation between sex and gender, legal, moral, and social constraints on sex and sexual violence, and the intersection of status and sexuality. The chapter draws on Latin poetry, legal and historical texts, art, and material remains to provide evidence and examples of Roman sexual practices and attitudes towards sex.