Between the Civil War and the Great Depression, the Young Men's Christian Association built more than a thousand community centers across the United States and in major cities around the world. Dubbed "manhood factories" by Teddy Roosevelt, these iconic buildings served as athletic centers and residential facilities for a rapidly growing urban male population. In Manhood Factories, Paula Lupkin goes behind the reserved Beaux-Arts facades of typical YMCA buildings constructed in this period to understand the urban anxieties, moral agendas, and conceptions of masculinity that guided their design, construction, and use. She shows that YMCA patrons like J. P. Morgan, Cyrus McCormick Jr., and John Wanamaker hoped to create "Christian clubhouses" that would counteract the corrupting influences of the city. At first designed by leading American architects, including James Renwick Jr. and William Le Baron Jenney, and then standardized by the YMCA's own building bureau, YMCAs combined elements of men's clubs, department stores, hotels, and Sunday schools. Every aspect of the building process was informed by this mission, Lupkin argues, from raising funds, selecting the site and the architect, determining the exterior style, arranging and furnishing interior spaces, and representing the buildings in postcards and other printed materials. Beginning with the early history of the YMCA and the construction of New York City's landmark Twenty-third Street YMCA of 1869, Lupkin follows the efforts of YMCA leaders to shape a modern yet moral public culture and even define class, race, ethnicity, and gender through its buildings. Illustrated with many rarely seen photographs, maps, and drawings, Manhood Factories offers a fascinating new perspective on a venerable institution and its place in America's cultural and architectural history.

What has it meant to be a man in Canada? Alexander Ross, fur trader; Percy Nobbs, architect, fisherman, fencer; Andy Paull, residential school survivor and athlete; Yves Charbonneau, jazz musician and commune member; “James,” black and gay in postwar Windsor. Who were these men, and how did they identify as masculine? Populated with figures both well known and unknown, Making Men, Making History frames masculinity as a socially and historically constructed category of identity, susceptible to variation across time, place, and social context. This examination of historical Canadian masculinities reveals the dissonance between hegemonic ideals of manhood and masculinity and the everyday lives of men and boys. The volume showcases some of the best new work in masculinity studies. With an introduction that contextualizes the international origins of the field, Making Men, Making History is the first book to explore these themes entirely in Canadian historica settings.

Explores the surprising diversity of fathers and fatherhood throughout American history and society The nuclear family has been endlessly praised as the bedrock of American society, even though there has rarely been a time in history when a majority of Americans lived in such families. This book deconstructs the myth of the nuclear family by presenting the rich diversity of family lives in American history from the American Revolution to the twenty-first century. To tell this story, Jürgen Martschukat focuses on fathers and their relations to families and American society. Using biographical close-ups of twelve different characters, each embedded in historical context, American Fatherhood provides a much more realistic picture of how fatherhood has been performed within different kinds of families. Each protagonist covers a crucial period or event in American history, presents a different family constellation, and makes a different argument with regard to how American society is governed through the family.

In 1926, Harold Keltner, a YMCA Boys Work secretary from St. Louis, and Joe Friday, a member of the Canadian Ojibwe First Peoples, channeled white middle-class fascination with Native Americans into what became the Y-Indian Guides youth program, engaging over a half million participants across the nation at the height of its 77-year history. Intended to soften the stereotypical stern father, the program traced a complicated thread of American history, touching upon themes of family, race, class, and privilege. The Y-Indian Guides was a father-son (and later parent-child) program that encouraged real and enduring bonds through play and an authentic appreciation of family. While “playing Indian” seemed harmless to most participants during the program’s heyday, Paul Hillmer and Ryan Bean demonstrate the problematic nature of its methods. In the process of seeking to admire and emulate Indigenous Peoples, Y-Indian Guide participants often misrepresented American Indians and reinforced harmful stereotypes. Ultimately, this history demonstrates many ways in which American culture undermines and harms its Indigenous communities.

Taking up the challenge of Saba Mahmood to feminist studies in religion, that there is a liberalist understanding of agency and a tendency to mix the feminist political project with the analytical, the authors of this anthology discuss the relations between pieties and politics, pieties and methodologies, virtuous masculinities, and symbolic gender representations. Several articles discuss highly controversial questions: Muslim piety, religion in the European Union between the Vatican and the Muslim populations, the religiously motivated abstinence policies of the US. Furthermore, there is an interesting section about religious masculinities in a historical and contemporary perspective. Contributors include: Saba Mahmood, Robin May Schott, Kari E. Børresen, Claire Greslé-Favier, Clyde Wilcox, Lene Sjørup, Thomas Blom Hansen, Yvonne Maria Werner, Karin E. Gedge, Hilda Rømer Christensen, and Jone Salomonsen.