This white hegemonic system has stalled the progression of African-Americans for far too long.
If marriage is viewed as a hegemonic institution defining appropriate behavior for both married and unmarried people, the growing acceptance of cohabitation and other marital alternatives offers solid support for the deinstitutionalization of marriage.
Through performing more caring roles toward others (50), being concerned about their health and starting and adhering to treatment (48), expressing their needs and emotions and seeking help, these men had clearly departed from the harmful notions of hegemonic masculinity, as these behaviors are clearly in opposition to it (51).
Men's constructions of harmful notions of hegemonic masculinity pre-HIV diagnosis negatively affected their help-seeking behavior and coping and adjustment to living with HIV, post-diagnosis.
Furthermore, we have presented evidence that men's constructions and performance of harmful notions of hegemonic masculinity pre-HIV diagnosis negatively affect their help-seeking behavior and adjustment to living with HIV, post-diagnosis.
However, they did not seem to recognize that being sick and vulnerable themselves, seeking medical help through ART and HIV support groups, and providing intimate caring for others, were all conditions and behaviors that do not conform to the model of hegemonic masculinity they were busy describing and legitimizing.
Of particular interest was how women's participation in CrossFit gives rise to varied appearance- and body-related feelings and behaviors, bodily aspirations, and experiences relative to cultural norms of hegemonic femininity.
Cherlin's broader account, which considers behavior inside and outside marriage, is a representation of marriage as a hegemonic institution with broad if declining influence.
Hegemonic masculinities often affect young men's health by encouraging risk-taking and unsafe sexual behavior (32, 33), and studies confirm that Nicaraguan young men are not an exception (50– 50).
Interview questions focused upon female CrossFit participants' (a) experience of CrossFit ideology and culture, (b) body- and appearance-related feelings and behaviors, (c) identity development and negotiation, and (d) negotiation of norms of hegemonic femininity.
