Explainer
Culture
Masculinity
5 min read

Authenticity and the problem with men

The problem with men rarely leaves the headlines. James Ray looks beyond, seeking one potential solution - authenticity. Part of the Problem with Men series.

James leads the XTREME CHARACTER CHALLENGE. He is also a priest in the church of England.

Three men wearing pink, spotty and yellow face masks stand in the street.
Chris Curry on Unsplash.

Masculinity is under scrutiny like never before. Knowing and living out what it means to be a man is a cultural challenge, a generational responsibility and a personal mission. Yet so much of the talk about men comes from the mouths of those who are not living the example themselves.  

Take Caitlin Moran - the award-winning Journalist and feminist – for example. She too believes the masculine gender requires a reboot to assist what she calls 'the second half of feminism' and has offered insights of her own as to what might be required in this process. In her book What about Men? she highlights the side effect of so much energy being devoted to finding solutions to girls’ problems being a vacuum for contemporary men. A disaster for all.

The stats to support this are alarming. You may be aware that when compared to girls, educationally boys are falling behind and more boys are excluded from schools. We know that most jails are populated by men. Homelessness is mostly a male issue. Addiction (alcohol, drugs, porn) is a hugely male concern. Perhaps most alarmingly, suicide is the leading cause of death of males under fifty. Men are FOUR TIMES more likely to lose their lives to suicide. Nick Fletcher MP knows all this and has recently called for a Minister for Men to avert this masculinity crisis….. A Minister for Men! 

The problem with men is one men must also be active in solving. 

However, whilst Moran claims to have the wellbeing of men in sharp focus, the very fact that she is setting out the blueprint for the issue and offering some solutions is, in itself, an offence to many – especially some men – who have suggested she isn’t the person to lead the charge. They imagine the shoe on the other foot: a man telling women what their problems are and how to deal with them. We have been there (for too many years) and we don’t want to go back. No: the problem with men is one men must also be active in solving. 

And some men are.  

In his book, Of Boys and Men, Richard Reeves highlights many of the same issues as Moran offering statistical and empirical data to support his claims. He is dedicated to the issue and recently founded the American Institute for Boys and Men to help address the urgent need in research and policy making. But it was also through his research that Reeves noted that, in order to change, men need to be taught how to be men. Masculinity needs to be created, unlike femininity which happens often as an impulse response, masculinity is more often developed through such moments as a rite of passage or is passed down father to son (master to apprentice, Jedi to Padawan).  

This all seems to make sense, and perhaps we could just stop there – with the instruction for men to teach other men how to man. But the problem is deeper than that because many men are incapable of teaching others for the inescapable reason that they just haven’t learnt themselves. Their own version of masculinity has been warped by selfish impulses, or after generations of poor role models, as well as a breakdown in communities and shared values. The adage ‘you can’t teach what you don’t know’ has never rung more true.  Add to this the fact that you might not know anyone to teach and the problem deepens…..Meanwhile, the masculinity crisis rages on.  

At the same time, men are also increasingly isolated, so much so there are many who claim men are in a friendship recession.  

Max Dickens reflects on his own experiences of loneliness in his book Billy No Mates .  Dickens was planning his wedding when his suddenly occurred to him that he couldn’t select a best man….because he had no mates! But before you men reading this think ‘how pathetic’, ask yourself, how many close friends do you have? Who would you ask to be your best man? How well does that guy know you? Apparently, you are increasingly unique if you have more than three very close friends.  

Men are lonely. 

So, it seems 50% of the population are in real trouble. But there is hope. Having spent thousands of hours discussing these issues with thousands of men I think we have found a path. It is a narrow route suspended between extremes. It’s the way of purpose, balance and responsibility. It is wide enough to contain all men but narrow enough to be individual to each man. It is the way of the Authentic Man. 

Authenticity is more closely linked to integrity. It means being who you say you are. It’s about the outside and the inside being aligned. 

Being “authentic” has sometimes been aligned to the idea that ‘this is me’, and ‘only I get to say exactly what that looks like’. ‘You just have to accept me as I am, including what I want to do and say, whether you like it or not’. But to me, that’s not being authentic, that’s more like a supercharged form of self-expression. Authenticity to me has a grander, more challenging mandate. Authenticity is more closely linked to integrity. It means being who you say you are. It’s about the outside and the inside being aligned. Another way to express it is that it’s the opposite of inauthentic – like not being fake. Someone who’s external image, reputation and appearance matches the life he is actually living behind closed doors. And here we start to see the Authentic Man emerge. In fact, when you look for him, you will find him everywhere. Because he isn’t just a self-construct, he is also a ‘we’ construct; he is challenged and mediated (and changed) by the needs and expectations of the wider world around him - of partners, family, community, faith and culture - and also by what is ultimately healthier and better for him and for us.  

Thus, the Authentic Man is a kind of ideal towards which I can point all men. And in that sense following (or even pursuing) the Authentic Man is about discovering truth. The truth of who you are but more importantly the truth of what you could become. Looking ahead at the Authentic Man and seeing what you could be. Perhaps what you should be. Sometimes the Authentic Man might be visible out there in front of us in someone else. Sometimes others might be able to glimpse the Authentic Man in us. But for all men, the Authentic Man represents this true ideal. A true guide, who can lead us beyond the pitfalls and mires into which we all have a tendency to fall, towards firmer, higher ground. Better ground. For us and for everyone around us. 

So, as we begin to take seriously again the question of what masculinity is, and what it looks like, and what it needs, I look to the Authentic Man and the authentic men in my life. Men who know their purpose and are grounded in responsibility: responsibility for our past, balance in our present and are taking responsibility for our future. 

So, What About (Authentic) Men? – you will see, they are on the move!

Article
Culture
Film & TV
5 min read

A tale of two Romes

The Gladiator sequel’s dream of equality is baloney but telling.

Matt is a songwriter and musician, currently completing an MA in theology at Trinity College, Bristol.

Chariots thunder into a Roman amphitheatre.
Scott Free Productions.

I left the theatre quite disappointed by what I had witnessed. The original Gladiator, the Ridley Scott masterpiece, remains one of the most captivating historical epics in cinema. Every time I watch it, I feel I am stepping into another time. The sequel, by contrast, baffled me by how out of time it was, jarring me out of the action by its historical inaccuracies. 

Whether it was the sharks in the Coliseum or newspapers a thousand years or so before their invention, these moments reminded me I was not witnessing an entirely truthful representation of Roman society. Perhaps I am asking too much - a movie is after all, a representation, and may tell us more about ourselves than the era it portrays.  

But Gladiator II’s biggest anachronism isn’t newspapers or sharks, but the presence of Christian values in a pre-Christianised Rome.  

The backdrop for the film is that the evil and insane twin Emperors Geta and Caracalla, have spread chaos across the world, relentlessly conquering foreign lands, imposing their will on others - in other words, doing what Romans usually do. 

Against the emperors are a group of Romans who are tired with all this conquering and violence and want to build a new Rome. Throughout the film, they remind the audience constantly of Marcus Aurelius, the historic Roman emperor from the first film, who had a dream - ‘the dream that was Rome’. Rome would be a republic. But not just any republic.  

Lucius, the hero of the sequel, in his final speech to the Roman army, sets forth what this dream could look like: ‘A city for the many, and refuge to those in need.’  The entire legion lay down their arms and cheer triumphantly for the dawn of this new Rome. 

All of this is starting to sound rather close to home. Perhaps Lucius should march to the US border next.  

We can imagine offscreen, Lucius walks into the Roman equivalent of the World Humanist Congress, to write a charter to declare the worth and dignity of every individual, and their right to freedom. 

Anyone watching who didn’t know their history might be forgiven for assuming that this would mean an end to all the conquering, and the beginning of a just and equal society for all, regardless of gender, social status and nationality.  

Unfortunately, this was not the dream of the Roman republic, even before ‘tyrannical’ emperors started ruling. Many of Rome’s biggest conquests happened during the era of the Republic. Likewise, democracy in Rome did not extend to all people. Slavery was rife. The dream that was Rome, was to have a group of men subjugate the world, rather than just one or two.  

To be fair to Ridley Scott, his Rome has a little bit more nuance than I give him credit. Denzel Washington’s character Macrinus, the gladiator master, stands as a reminder of the hypocrisy of Marcus Aurelius’ ‘dream’. Macrinus was made a slave under Aurelius’ rule, bearing the brand of Aurelius’ visage on his chest, a reminder that he was Roman property. 

The only real equality Rome has – Macrinus points out – is that a slave can violently overthrow an emperor. If equality is going to happen in Rome, it won’t be through reasonable persuasion, but violent revolution. And even then, equality won’t have the final say, but rather the oppressed simply becomes the next oppressor. This is the true spirit of Rome: the survival of the strongest.  

Gladiator II reminds us that the values we find self-evident today, that Ridley puts into the mouth of Lucius and the other protagonists, were not self-evident to Rome. The dream that was Rome is a dream that we have. But how did we come to have this dream? 

We have been shaped by this history in more ways than we know. 

There was another revolution, that Gladiator II does not portray (at least not explicitly). This revolution explains why we look back on history wanting to see ideals of equality and justice. The German philosopher Frederick Nietzsche, atheist and nihilist, writes about it in his work The Genealogy of Morality.  

Nietzsche describes a war that happened between Judea and Rome. Rome was undoubtedly defeated, Nietzsche claims. Now, before we might accuse Nietzsche of further anachronism (the siege of Jerusalem and the destruction of the Jewish Temple in AD70 come to mind), Nietzsche is in fact speaking of a revolution in values.  

He saw that the Roman ideal of ‘the prerogative of the few’: a small group of strong men imposing their will and subjugating others as the master race, was overthrown by the ‘prerogative of the many’ in the ‘slave revolution’. This revolution was brought about by a Jewish man, Jesus of Nazareth, followed by his group of unlikely revolutionaries. 

At the centre of this movement was one central image: a man dying on a Roman cross, a punishment meant for slaves and criminals. 

God in human flesh dying as a victim of oppression, was an image that gave power to the powerless. 

Nobility was no longer found in inflicting suffering, but in enduring it for the sake of others. 

 Historian Tom Holland writes in his book Dominion: The Making of the Western Mind

‘The spectacle of Christ being tortured to death had been bait for the powerful. It had persuaded them … that it was their natural inferiors, the hungry and the humble, who deserved to inherit the earth’.  

Holland traces this revolution and the ways in which this counter-narrative slowly seeped into Western culture, implanting a concern for the powerless. The welfare state, universal human rights, movements like #MeToo all find their source in this world-rupturing event. 

Holland writes elsewhere: ‘The wellspring of humanist values lay not in reason, not in evidence-based thinking, but in history.’   

We have been shaped by this history in more ways than we know. 

Our generation suffers from cultural amnesia. We forget the reason for how we reason today. Our desire to see Rome (and our own nation, for that matter) become a home for the many and refuge to those in need, is a desire that has been shaped by Christian values. 

Join with us - Behind the Seen

Seen & Unseen is free for everyone and is made possible through the generosity of our amazing community of supporters.

If you’re enjoying Seen & Unseen, would you consider making a gift towards our work?

Alongside other benefits (book discounts etc.), you’ll receive an extra fortnightly email from me sharing what I’m reading and my reflections on the ideas that are shaping our times.

Graham Tomlin

Editor-in-Chief