Machismo

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For other uses, see  Machismo (disambiguation).

"Macho" redirects here. For other uses, see  Macho (disambiguation).

Not to be confused with  Masochism.

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The Crowning of the Virtuous Hero by Peter Paul Rubens

Machismo (/məˈtʃiːzmoʊ, mɑː-, -ˈtʃɪz-/; Spanish: [maˈtʃismo]; Portuguese: [maˈʃiʒmu];
from Spanish macho 'male', and -ismo)[1] is the sense of being "manly" and self-reliant, a concept
associated with "a strong sense of masculine pride: an exaggerated masculinity". [2] Machismo is a term
originating in the early 1930s and 1940s best defined as having pride in one's masculinity. It is associated
with "a man's responsibility to provide for, protect, and defend his family". [3] Machismo is strongly and
consistently associated with dominance, aggression, exhibition, and nurturance. The correlation to
machismo is found to be deeply rooted in family dynamics and culture. [4]

The word macho has a long history both in Spain and Portugal, including the Spanish and Portuguese
languages. Macho in Portuguese and Spanish is a strictly masculine term, derived from
the Latin mascŭlus, which means "male". It was originally associated with the ideal societal role men
were expected to play in their communities, most particularly Iberian language-speaking societies and
countries. In addition, due to Mexico's history of conquest, battles and constant bureaucratic struggles, it
was expected of men to possess and display bravery, courage, strength, wisdom and leadership. To ser
macho (literally, "to be a macho") was an aspiration for all boys. As history shows, men were often in
powerful and dominating roles thus portrayed the stereotype of a violent macho man. Thus the origin of
machismo serves as an illustration of past history, the struggles that colonial Mexico faced and the
evolution of gender stereotypes with time.

Machismo is a factor challenged among different groups due to how an ideal man is expected to be
portrayed, which builds pressure. Mentally, men may feel the need to take up more opportunities to
meet expectations, such as supporting the home, or maintaining employment, leading to increased
stress. This may also take a toll as physically well straining to be strong and overexerting the body, or the
opposite of putting on weight by not having the desired physique and feeling inferior. Furthermore,
researchers suggest that machismo can portray the supremacy or dominance that a man feels he has
over a woman due to cultural and societal factors.

Contents

 1Caballerosidad

 2Depictions

 3Criticism and controversy

o 3.1Controversy surrounding colonial connotations

o 3.2Consequences of a one-sided negative depiction

o 3.3Negative depictions of machismo in popular literature

 4Influences

 5Machismo in Puerto Rico

o 5.1Colonial history and ties to machismo

o 5.2Mid to late 20th century

o 5.32021 gender-based violence rise

o 5.4LGBTQ+ tourism, discrimination, and violence

 6Machismo in Cuba

o 6.1Early beginnings

o 6.2Cuban machismo and its effect on women and LGBT community

o 6.3Cuban machismo in the media

 6.3.1Hasta Cierto Punto

 6.3.1.1Lasting effects of Cuban machismo

 7Machismo in Russia

 8Implications

o 8.1Generational cycle

o 8.2Mental health

o 8.3Negative implications
  8.3.1Violence

 8.3.2Domestic and sexual violence

 8.3.3Gender roles

 8.3.4Sexually-transmitted infections

 8.3.5Sexuality and sexual orientation

o 8.4Positive implications

 8.4.1Altruism

 8.4.2Men and work

 8.4.3Ancient history

o 8.5Tradeoffs

 8.5.1Female respect and responsibility

 9Prevalence and acculturation in the 21st century

 10Activism around machismo

o 10.1Young Lords

 11See also

 12References

Caballerosidad[edit]

Portrait of Marlon Brando as Stanley Kowalski in A Streetcar Named Desire

"Caballerosidad" in Spanish, cavalheirismo in Portuguese, or the English mixture of both (but not a
proper word in any of the previously mentioned languages), caballerismo, is the Latin American
understanding of manliness that focuses more on honor and chivalry.[5] The meaning of caballero is
"gentleman". This meaning is derived from the concept of being one who follows a code of honor like
knights used to do, or shares certain values and ideals associated with them. These include a particular
pride in honor, especially when in context of treating women kindly with especial delicacy and attention.

Latin American scholars have noted that positive descriptors of machismo resemble the characteristics
associated with the concept of caballerosidad. [6] Understandings of machismo in Latin American cultures
are not all negative; they also involve characteristics of honor, responsibility, perseverance, and courage,
related to both individual and group interaction. [6][7] Studies show that Latin American men understand
masculinity to involve considerable childcare responsibilities, politeness, respect for women's autonomy,
and non-violent attitudes and behaviors. [8] In this way, machismo comes to relate to both a positive and
negative understanding of Latin American male identity within the immigrant context. Therefore,
machismo, like all social constructions of identity, should be understood as having multiple layers. [6][9]

The word caballerosidad originates from the Spanish word caballero, which is Spanish for

"knight". Caballerosidad refers to a chivalric masculine code of behavior. (Note that the English term also
stems from the Latin root caballus, through the French chevalier). Like the English chivalric
code, caballerosidad developed out of a medieval socio-historical class system in which people of wealth
and status owned horses and other forms of horsepower for transportation, whereas the lower classes
did not. It was also associated with the class of knights in the feudal system. In
Spanish, caballero referred to a land-owning colonial gentleman of high station who was master of
estates and/or ranches.[6]

Depictions[edit]

The depictions of Machismo vary, but not unlike like the gaucho, their characteristics are quite familiar.
Machismo is based on biological, historical, cultural, psycho-social, and interpersonal traits or behaviors.
Some of the well known traits are;

 Posturing: assuming a certain, often unusual or exaggerated body posture or attitude.

The macho must settle all differences, verbal or physical abuse, challenges, or disagreements
with violence as opposed to diplomacy.

 Treating their wife as a display of an aloof lord-protector: women are loving, men conquer. [10]

 Bravado: outrageous boasting, overconfidence.

 Social dominance: a socio-culturally defined dominance; macho swagger.

 Sexual prowess: being sexually assertive. Shyness is a collective issue for men. [11]

 Protecting one's honor or pride: believing in protecting the ego in spite of potential risk.

 A willingness to face danger.[12]

From a Mexican-Chicano cultural and psychological perspective, the psycho-social traits can be
summarized as; emotional invulnerability, patriarchal dominance, aggressive or controlling responses to
stimuli, and ambivalence toward women.[13][14] These traits have been seen as a Mexican masculine
response to the Spanish conquistador conquering of the Americas. [15] It has been noted by some scholars
that machismo was adopted as a form of control for the male body. [16]

Criticism and controversy[edit]

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Controversy surrounding colonial connotations[edit]

There is controversy surrounding the concept of machismo as being originally from Spanish or
Portuguese descent. The use of Spanish and Portuguese produces historical colonial connotations
through its promotion of Spanish and Portuguese masculine social construction, when the term should
be used to describe specific Latin American historical masculinities. [17][18] However, the
word machismo does resemble words in Spanish and Portuguese language which is why it is often
associated with Spain and Portugal.

For example, the use of caballerosidad and cavalheirismo, to mean only the positive characteristics of
machismo, is imbued with feudal and colonial connotations relating to colonial power relations. This is
because the origin of the word resides in feudal Spanish/Portuguese descriptions of landlords that
reached through and into the colonial era, exalts. [19] European culture in comparison to the so-called
Latin American machismo.[6]

Consequences of a one-sided negative depiction[edit]

Porfirio Rubirosa, a Dominican playboy who helped internationalize the concept of the Latin Lover and

Macho.
Researchers are concerned regarding the unbalanced representation of machismo within Latin American
cultures, and are now focused on creating a balanced representation. [6] They have repeatedly pointed
out the positive characteristics consistent with machismo, or caballerosidad: nurturance, protection of
the family and its honor, dignity, wisdom, hard work, responsibility, spirituality, and emotional
connectedness.[9] Latin American scholars propose there are really two different constructs within
machismo, one positive and one negative. The negative construct of machismo is based on the
traditional Western concept of hyper-masculinity. Caballerosidad's characteristics are exalted, while
machismo's characteristics are seen as predominantly negative. [6][9]

The positive side of machismo (caballerosidad, cavalheirismo), refers to a connection to family and

chivalry. However, the focus on the negative aspects and avoidance of the positive aspects of machismo
coincides with the concept of marginalization and powerlessness [20] of Iberian and Latin American, and
more broadly Romance-speaking European culture-derived, narratives. This is because the focus on the
negative aspects and the avoidance or ignorance of the positive creates a power dynamic that legitimizes
the mainstream American hegemonic idea of masculinity as the correct or more righteous form of
masculinity, and subjugates machismo as a degenerated form of abuse against women and
backwardness. As a result, it can create a sense of powerlessness within Latino males in their expression
of their masculinity.[21][22]

Even as some researchers have discussed the distinction between positive and negative aspects of
machismo, something interesting to note is that often when positive characteristics are described, those
of caballerismo are brought up, which is different from machismo.

The characteristics that are usually captured by society within man often do include aggressiveness,
power, dominance and more. However researchers point out that there are positive aspects that are also
portrayed in machismo but are often excluded or hidden; these would include  “responsibility, honor”,
and bravery which are not always seen.[23] To further analyze this, for example with a man having
responsibility, they portray their role to overlook their family and be their protection. They also have to
continue the family legacy thus honoring their family through generations. This, however is a trait that
could be diminished as could be the case when men seek respect and if they do obtain this respect, it
could be that they potentially react with aggressiveness which leads into violence and abuse. [23] This
would then turn a positive characteristic to a negative characteristic of machismo since this act of
aggression is externalized and men portray the power they seem to have over women. [23] Because of this,
it is usually the case that the negative perceptions of machismo outweigh the positives.

The phenomena of gender-based belief systems having negative and positive effects is described
as ambivalent sexism, which is made of hostile sexism and benevolent sexism.[24]

Academics have noted that there are consequences of only having a negative definition for Iberian and
Latin American masculinity in popular literature. Researchers have suggested that, according to the anti-
Catholic and/or Nordicist views dominant in mainstream white American culture, Latin American
manifestations of machismo represent "all that is wrong in a man". [25] Latino academics have used this
argument to explain why Latino male youth struggle in academic institutions and have high rates of
criminality.[26] These are the same discourses that argue that Latino masculinity (machismo) is defined by
violence, recklessness, and misogyny. Accordingly, they link these expressions as contributing to a lack of
interest in academics as well as behavioral struggles in schools for Latino male youth. [27] Furthermore,
disengagement from school is recommended to also be a product of “masculine work” as they often
required more dangerous tasks and less skilled work. Thus, there is less priority given to school work
(clean work) and rather there is a greater emphasis on work that involves a dangerous environment. [27]

Negative depictions of machismo in popular literature[edit]

Throughout popular literature, the term has continued to be associated with negative characteristics,
such as sexism, misogyny, chauvinism, hyper-masculinity, and hegemonic masculinity.[28][29]
[30]
 Scholars[31] characterize "macho men" as violent, rude, womanizing, and prone to alcoholism. Authors
from various disciplines typified macho men as domineering through intimidation, seducing and
controlling women, and controlling children through violence. [28]

For example, in American literature, an example of machismo comes from Tennessee Williams'

character Stanley Kowalski, an egotistical brother-in-law, from A Streetcar Named Desire. In the play
(and 1951 film adaptation), Stanley epitomizes the tough, alpha-male (hyper-masculine) archetype,
socially and physically dominating and imposing his will upon his wife and her sister, Blanche Dubois.
Bound up with Stanley's aggressive and occasionally misogynistic views is a strong sense of pride and
honor which leads to his hatred of Blanche.

In the play A View from the Bridge by Arthur Miller, one of the main characters, Eddie, is a classic type
who displays machismo. He wants to be the best of the men around him and when beaten, becomes
very agitated and increasingly irrational. The negative stereotypes depicted in American literature are
not representative of all the different layers of machismo. [32] Although machismo can be portrayed as
violent and aggressive throughout popular literature, scholars argue that the positive side of machismo,
which includes its positive aspects is often not shown. [33]

Graffiti on the street expressing "Machismo Kills".

Influences[edit]

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The revolution of copper mining sets the tone of traditional masculinity.[34] The industrious labor
performed by the working class male is accredited by status amongst peers and ability to provide for the
family.[34] Men who work in the mines are often away from their families the majority of the time,
resulting them to engage in homosociality.[34] The homosocial leisure activities that the workers engage
in consist of gambling, soccer, and the consumption of alcohol. The presence of women in social settings
is not prominent, allowing dominance and inevitable homosocial interactions between men to create
kinship and brotherhood. Exploitation of masculinity through the context of miners is prominent and
embodied by Chilean males.[35]

Since 2007, every July the Red Chilena Contra la Violencia hacia las Mujeres (Chilean Network Against
Towards Women) implements its campaign "¡Cuidado! El Machismo Mata" (translating to "Beware!
Machismo Kills") to raise awareness about violence against women, intrafamilial violence, and femicide.
[36]

Machismo in Puerto Rico[edit]

In terms of the presence of machismo in Puerto Rican society, men were to work outside the home,
manage finances, and make decisions. Women were to be subordinate to their husbands and be the
homemakers. Women would often have to be dependent on men for everything. Growing up, boys are
taught to adhere to the machismo code, and girls are taught the marianismo code. This practice is also
followed by Puerto Rican Americans outside of the island. [37] Nonetheless, this isn't the only aspect to
Puerto Rican machismo. Machismo can be seen in various ways in Puerto Rico from the island's colonial
history to the high cases of gender based violence that occurred in 2021. Because of this, new
conversations about machismo are emerging specifically the discussion of how can we handle it and in
what ways can the next generation learn about it and the effects it has on society.

Colonial history and ties to machismo[edit]

When evaluating Puerto Rico's machismo culture it's important to relate it to Puerto Rico's colonial
status at first to Spain and then to the United States. When becoming a colony of Spain, Puerto Rico
gained the machismo principles Spain instilled. [38] When Puerto Rico became a United States colony, the
nation wanted to remedy the poverty Puerto Rico was in. This was done by situating poverty as the main
effect of overpopulation. Thus, women's ability to reproduce was one of the ways the United States
changed Puerto Rico's “culture of poverty”. [39]

Mid to late 20th century[edit]

While Puerto Ricans may be motivated by the progressive movements of the mainland, they base their
movements on their unique situation in Puerto Rico. In the 1950s, industrialization caused men's
employment rates to decline while women's employment rates began to rise. Additionally, from the
1950s to the 1980s, a field of white-collar women emerged, furthering the rise in women's employment.
With their new contribution to the workforce, it was still under the woman's responsibility to continue
domestic tasks and now also to contribute to household finances. This caused a shift in what was
deemed acceptable in households. Before women would depend greatly on a man to provide for them,
but as they acquired roles that required some extent of education and provided financial aid, they were
able to become more independent.[40]

In the 1960s when many Puerto Ricans were moving to New York, many women were forced toward
single motherhood with values that encouraged traditions like marriage. However, women still
emphasized the importance of independence and final success. As an example, a mother would advise
her children to marry someone who demonstrated they could be financially stable. This was something
that brought a lot of tension and inner conflict with the concept of the machismo culture. In present-day
society, this machismo culture is still oppressed- in 2016, Puerto Rico was the only place where women
made more than men, at $1.03 for every $1. [41][42][43]
Scholars argue that examples like these where women move toward an independent life by being a
single mother, prove that machismo and/ or marianismo cannot be concretely defined. Rather, it
depends on a person's decision or circumstances in society rather than a belief they were taught and
followed.[40]

Rules enforced by Latin families that teach that young women should not be influenced by the dangers
of the outside world, portray young women as vulnerable or in danger of being sexualized. Many times
these strict rules are emphasized as some women experience pregnancy at a young age where. They are
said to not be ready to carry out the task of being a young mother. Young women may even lack support
from their own household families and are blamed for not being properly educated. Puerto Rican
families influenced by American culture may express or bend these traditional rules whether they
educated their children based on the values and morals that they were taught. [44]

2021 gender-based violence rise[edit]

In 2021, gender based violence rose.[45] So much so that Governor Pedro Pierluisi declared a state of
emergency on the island due to an increase in gender based violence from 6,603 cases in 2020 to 7,876
in 2021.[46][47][45] Out of the many cases, the murders of Andrea Ruiz Costas and Keishla Rodriguez caused
the public to question how gender based violence was handled within Puerto Rico's judicial system.
Andrea Ruiz Costas filed three court cases before her murder, all of them were denied. [48] The judicial
system accepts that, like every institution it lacks in some instances. One of those factors is the judicial
system's difficult process for filling a complaint. [48] Many times this process is difficult for the victim due
the lengthy process of filling the complaint and understanding the legal implications this process entails.
After the government declared a state of emergency, conversations emerged about the root of gender
based violence and the need for gender perspective learning to be included in Puerto Rico's Department
of Education Curriculum.[49] On October 26 2022, the Department of Education announced a curriculum
called Equity and Respect for All Human Beings which will take place every fourth Wednesday of the
month during homeroom period.[50] The program intends to encourage respect and equity but
supporters for gender perspective learning clarify that it lacks in acknowledging terms involving gender
equity and identity.[49]

LGBTQ+ tourism, discrimination, and violence[edit]

In terms of tourism, Puerto Rico was seen as one of the best places to visit for LGBTQ+ tourists.
[51]
 However, the LGBTQ+ community is also a conflicting issue to the machismo culture. Puerto Rico is
known for its strong Christian community, specifically Roman Catholic and Pentecostal, along with having
smaller Jewish and Muslim communities. Due to changing times and influence from the United States,
the LGBTQ+ movement has been a strong force for equality, which in Puerto Rico has not always been
accepted, and even harmed in the process due to difference. One of these being the murder of Alexa
Negrón Luciano, a transgender woman who in 2020 was mocked an eventually shot. [52] Alexa's murder,
classified as a hate crime, provoked a conversation about transphobia on the island. [52] In relation to
these conversations and the hope for a more inclusive Puerto Rican society, new gender neutral
identifying terms are being used in Puerto Rico like substituting the vowels (a) or (o) in Spanish (many
times the (a) in a word signifies a female, the (o) a male) for the letter (e) which is considered gender
neutral.[53] Nonetheless, discrimination and segregation exists within the island; where minorities may
live in different regions of the island with others of color. [54][55][56]
Machismo in Cuba[edit]

Early beginnings[edit]

Machismo is a source of pride for men and they must prove their manliness by upholding their
dominance in their reputation and their household. Machismo comes from the assertion of male
dominance in everyday life. Examples of this would be men dominating their wives, controlling their
children, and demanding the utmost respect from others in the household. Machismo has become
deeply woven in Cuban society and have created barriers for women to reach full equality. The reason
for this is the patriarchy that runs high in Cuban society. Cuba's patriarchal society stems from the fact
that Spain has had a history of using brutal war tactics and humiliation as a means to keep and establish
their power. Tomas de Torquemada, who ruled as a grand inquisitor under King Ferdinand and Queen
Elizabeth of Spain, used degrading and humiliating forms of torture to get information out of prisoners.
Men like Torquemada create the domino effect throughout history of repressive and toxic
masculinity that has plagued Cuban society.[57]

In Uva de Aragon Clavijo's, novel El Caiman Ante El Espejo , Clavijo claims that Cubans feel more power
from the genital organs of past male Cuban leaders like Fidel Castro. Even though he represented a
revolution, he was still a powerful and dominating man who ruled over the people. In the point of view
of Clavijo, militarism and caudillismo, are what is to blame for Cuban machismo, as it established the
ideology of the "leadership of the strongman" which proved to be successful in Castro becoming
victorious in his revolution. Thus furthering that a male dominated political society is superior. [57] Despite
Castro's leading a socialist revolution, it only seems to reinforce macho-control over the Cuban people,
specifically for Cuban woman who have yet to occupy any established political positions.

The idea of the male ego, where the male is symbolized as "hyper-masculine, virile, strong, paternalistic,
sexually dominant, and the financial provider"[58] is reinforced by the teachings of the Catholic Church,
the main religion practiced in Cuba and Latina America in general. According to Catholic Church
teachings, the female should be a virgin but it's less important for the male to be one. [58] During colonial
times, a female's chastity and demureness were linked to the family's societal standings [new], while the
males were expected and sometimes pressured into proving their sexual prowess by having multiple
partners.[58] There was a duality in the expression of love. Men were supposed to express between
physical loves, while women were expected to only express spiritual love and romantic love. Even
after marriage, carnal love was frowned upon if the woman expressed it too vigorously, instead she was
more delighted by the romantic expression of the love.

Cuban machismo and its effect on women and LGBT community[edit]

Because of the objectification of women, domestic violence often ignored when women decide to seek

help from the police. Domestic abuse victims are given psychological counseling as a way to cope with
their trauma, but little is done criminally to solve the problem. [58] Domestic Abuse cases or other violent
crimes committed against women, are very rarely reported on by the media, [59] and the government does
not release statistics that show the people the extent of the crimes. [60] The Cuban Revolution changed
some of the ways the people of Cuba viewed women. Fidel Castro in his own words saw that the women
were going through 'a revolution within the revolution, and established the Federation of Cuban Women
(FMC). This organization, headed by Vilma Espin, Castro's sister in law, helped women establish
themselves better into the working world and in women's right issues. [59] The FMC has continually
advocated for women rights and in 1997 created the Grupo Nacional para la Prevencion y Atencion de la
Violencia Familiar, a national group whose purpose is to study and find measures on how to get help for
the women who fall victim to domestic violence. [59] With the help of the FMC and the Grupo Nacional
para la Prevencion y Atencion de la Violencia Familiar, women can file claims against their abusers at the
Office of Victim Rights. They are also now able to get access to sexual abuse therapies. [59] This by no way
solves the issue of domestic abuse, but it is a turning point for the Cuban women who are now no longer
feel powerless in the fight.[59]

Because Machismo is so entrenched into the very systems that keep women oppressed, women in Cuba
don't hold political or monetary positions of power. [61] The role of women in revolutionary society were
as subjects. Although the revolution allowed women control over their personal, professional, and
reproductive lives there was a persistent view that Cuba was built by a brotherhood of men. This saw
women as "revolutionary mothers" who were subalterns of the state. [62] The idea that gender equality
was surface level can be shown in the Codigo de la Familia which called for men to take a more active
role in the household, but was rarely enforced. Another example of this surface level equality is shown in
Guevara's book, "El hombre Nuevo"(1965). Women are first and foremost depicted as wives of
revolutionaries, however they also have the additional roles of militants and volunteer workers. Guevara
was connecting traditional Latin American gender concepts of femininity to the socialist revolution by
stating that women's commitment to the revolution was not important for the outcome of the
revolution but rather for their overall desirability to men. Guevara's book continues to outline the role of
women in society by dictating how they should look for men in addition to what to look for in a man.
[63]
 The desirable Cuban man was seen as industrious and willing to serve the state when he was called
upon. The Cuban man often had to participate in voluntary agricultural work to help the agricultural
production of the state. This was tied to the idea that the Cuban "new man" was essential for the
survival of a socialist state.[64] The depiction of women and men in Cuban media influenced gender
relations in Cuban society as a whole. The outcomes of the depictions and legislations brought forth by
Guevara's "New Man" are shown in the role of women in revolutionary society which saw their role in
the domestic sphere mostly unchanged and pre existing notions of masculinity and femininity still being
dominant in the political theatre.[65] While there are 48.9% of women in Cuban Congress, the political
group that holds the most power is The Cuban Communist Party, which is made up of only 7% of
women.[61] In many cases, women who do have professional jobs are often funded by the Cuban state
meaning they only receive about $30 a month. [66] This means that women are employed but do not and
cannot hold positions of power due to the men in power who benefit from staying in power. Machismo
is mostly ingrained in domestic environments, so while 89% of women over 25 have received a
secondary education,[67] if a woman is a doctor, or a lawyer even after all the work she has done during
the day, at home she is still expected to cook and clean and be the primary caretaker of the children.
Many feminist scholars have described this phenomenon, which takes place in other cultures, as the
second shift, based on a book by Arlie Russell Hochschild by the same name.[68] Cuban males see no
problem in leaving all the housework to their wives while they are allowed to go out for drinks with their
friends.[69] Machismo characteristics in men have given them power over women in the home, [69] which
leaves certain women more vulnerable to domestic violence committed against them. Cubans are now
beginning to leave state employment, to search for jobs in tourism. These jobs produce a great deal
of profit because of the wealthy tourists that visit the island and leave good tips. Cubans who were
once professors and doctors are now leaving their old jobs to become bartenders and drive cabs
From the inception of machismo from both the Spanish Empire and Portuguese Empire, machismo
translates to mean macho and refers to male oppression over women. Moreover, machismo is an all-
encompassing term for the dominion of the elite man over 'the other'.[61] In this case 'the other' refers to
women of all races and economic status, whom the macho sees as an object to protect. [61] in contrast
effeminate and gay men aren't seen as worthy of protection but as objects to ridicule and punish
sometimes with violence. Men who do not perform their gender in the "normalized" way are referred to
as maricon, (a derogatory word meaning queer or fag), because their maleness is being called into
question. Many of the anti-LGBT acceptance stems from The Cuban Revolution and Fidel Castro who had
strong views over masculinity and how it fit in his idea of militarism. Fidel Castro once said
on homosexuality in a 1965 interview with American journalist Lee Lockwood, "A deviation of that
nature clashes with the concept we have of what a militant communist should be." [70] That same year gay
men in Cuba were being sent to labor camps because their sexuality made them "un-fit" to be involved
in military service.[70] Machismo has not only been a tool used to control women but also to punish men
who do not adhere to societal norms, should behave as well. However, in the more recent years, the
establishment of CENESEX (National Centre for Sexual Education) has been established so that the
population of Cuba can more readily accept sexual diversity of all kinds, especially in terms of the LGBT
people. CENESEX has grown in part because of the Cuban government and with the help Mariela Castro-
Espin, daughter of Raul Castro, 16th president of Cuba, and niece to Fidel Castro. CENESEX has sought to
decrease homophobia in Cuba by increasing sexual awareness by holding social gatherings like anti
homophobic rallies.

Cuban machismo in the media[edit]

In 1975, a new Cuban Law came onto the island: the Codigo de la Familia (Family Law). It was put into
effect on March 8, 1975, 15 years after the Cuban Revolution. The new Family Law of 1975 helped a lot
of women get jobs on the island and provided children with protection under the law so that child
begging and homelessness amongst children was practically eradicated. The law also stated that it was
required for both sexes to participated in domestic chores [71] But just because the law was passed, does
not mean it was heavily reinforced, particularly in the domestic sphere. [72] One of the aspects of the new
family law was not only to create equality outside of the home but inside of it as well. This new family
law was not received well by many people in Cuba. And many people backlashed against the law. These
grievances reflected in the media that was made in Cuba, particularly, during the "Golden Age of Cuban
Cinema". In revolutionary Cuba where public political discourse was limited, films provide a platform for
political discourse in Cuba by tackling controversial issues in a complex manner. Films like De Cierta
Manera exemplify these shifts in Cuban society through its use of a female director and subversive plot.
The film sees a relationship blossom between a low class mulatto and a middle class pale teacher. The
plot, "exposes and subverts the traditional notion of spectator identification and thus posits a truly
'revolutionary' and potentially subversive character representation." [72] The revolutionary notions of the
film can be seen through a romantic relationship sparking across racial and class lines. Subversive films
like De Cierta Manera challenged the Latin American idea of Machismo. The Film Up to a certain
point establishes a need for the abandonment of machismo in order for Cuba to be a true socialist state.
Although subversive films like these were released to cement the ideal "new man" in Cuban culture,
some films like Retrato de Teresa challenge the idea of Machismo, but depict the male view as dominant
and instead depict the illusion of change. The abandonment of machismo is present in Cuban film
although some scholars argue that it was merely surface level and represent the views of gender roles in
Cuban society as a whole.[73] Women's commitment to the revolution directly influenced their desirability
to men. This led to hypersexualized depictions of women who abided by the revolution while showing
non revolutionary women as undesirable to men in mass media. Cuban cartoons depict desirable Cuban
women as revolutionary, sexual, and voluptuous while depicting the undesirable Cuban man as
Americanized.[63]

Hasta Cierto Punto[edit]

Hasta Cierto Punto  directed by  Tomás Gutiérrez Alea is a movie that follows Oscar, an
educated playwright who writes a movie on the effects of machismo in Cuban Society. In the opening
scene of this movie, there is an interview with a young black man who is asked about machismo. The
young man laughs and says in the movie, "Oh, they've managed to change my attitudes on that score;
I'm certainly changed up to a certain point. I've probably changed up to 80% now. Maybe they can work
on me and change me to 87%. But they will never, never get me up to 100%, no way!" [74] These attitudes
on-screen reflect that of many men in Cuba and their attitudes towards women having more equality in
everyday life. The film that Oscar was meant to write for is directed by his friend Arturo. Both are well-
educated men with stable careers in their fields, wives, cars, and other luxuries. However, Arturo
believes that the issue of Machismo is most directly a working class problem and that it is up to
educated men such as himself and Oscar, to raise consciousness on the issue. Oscar and Arturo use
working-class dock-workers to use as research for their film. This is where they meet Lina, a working-
class woman who is in charge of the dock workers. At the beginning of the film she is represented to be
tough on her workers and is well respected amongst all the men she works with. Oscar, the screenwriter,
finds himself enamored with her tough attitudes, which are very different from those of women he has
met before. However, as the movie goes on, we see Oscar increasingly find himself frustrated with Lina's
free spirit and working-class "down-to-earth" personality. Oscar sees that this is not the kind of woman
he is used to. Throughout the movie, although Oscar is having an affair with his wife, he finds himself
being more empathetic to working-class struggles in a way that his friend Arturo isn't. Arturo still
believes that all working-class men are just "macho brutes"[74] The film's dynamic on working
class and bourgeois machismo is very telling of Cuban society and how class reflects on the attitudes
towards machismo. It also problematizes, bourgeois men who believe they are intellectually above
everyone else, including issues on machismo and women's equality.

Lasting effects of Cuban machismo[edit]

The aftermath of Guevara's "new man" ideology can be seen in the dynamics of post revolutionary
romantic relationships and society. In post revolutionary Cuban society, men were in constant fear of
infidelity as the importance of capitalism increased in Cuba. Now that monetary exchange had value in
Cuba, daily necessitates were no longer provided for by the government which meant money was
needed for day-to-day life. This meant that women would often leave their partner for someone who
was wealthy or foreign because migration became an important part of Cuban society. Machismo is still
present at this point and is embodied in men's paranoia, women were often controlled by their partners
to ensure their faithfulness.[75] The impact of this shift in gender is seen in Cuban society as a whole. New
class disparities emerge amongst poor Cuban men, wealthy Cuban men, and tourists. Cuban women are
searching for wealthy men which in turn attracts more wealthy tourists to the island, leading to a further
dominance of monetary exchange in Cuba which leads to a further class disparity between rich and poor
Cubans.[76]
Machismo in Russia[edit]

Russian bodybuilder Ramesses Tlyakodugov.

Aside from Latin America, machismo is often thought to be a big part of Russian culture. [77][78][79][80] The
macho attitude is widely accepted by Russian society and even considered desirable. [77] Russian men
often engage in masculine activities such as sports including bodybuilding, which is elevated to the state
of national aspiration among many men.[81]

Researchers argue that machismo in Russia can be seen when an individual exaggerated masculine pride.
[82]
 This is something that is seen on an everyday basis in Russia, which is emphasized through magazines
that promote the idealization of what a “real man” is. [83] The characteristics of a masculine man would
include being heterosexual, homophobic, and having the ability to accomplish an erection. There is a
strong correlation between being sexually potent and masculine as the ability to reach an orgasm is
commonly used to claim the right over a woman or power over them. [83]

Implications[edit]

Generational cycle[edit]

Some people identify that machismo is perpetuated through the pressure to raise children a certain way
and instill social constructions of gender throughout a child's development. [84] This is complemented by
the distant father-son relationship in which intimacy and affection are typically avoided. These aspects
set up the environment through which the ideology perpetuates itself. [84] It creates a sense of inferiority
that drives boys to reach an unattainable level of masculinity, a pursuit often validated by the aggressive
and apathetic behavior they observe in the men around them and ultimately leading them to continue
the cycle.[84]

Mental health[edit]

There is accumulating evidence that supports the relation between the way men are traditionally
socialized to be masculine and its harmful mental and physical health consequences.
[85]
 Respectively, machismo, is sociocultural term associated with male and female socialization in Latin
American cultures; it is a set of values, attitudes and beliefs about masculinity. [86] Although the construct
of machismo holds both positive and negative aspects of masculinity, emerging research suggests the
gender role conceptualization of machismo has associations with negative cognitive-emotional factors
(i.e., depression symptoms; trait anxiety and anger; cynical hostility) among Latin American populations.
[86]

Similarly, a well-documented disparity notes Latino adolescents reporting higher levels of depression
than other ethnic backgrounds. Research suggests this may be associated to adolescent perceived
gender role discrepancies which challenge the traditional perceptions of gender role (i.e., machismo). [87]

Enhanced understanding on associations between the gender role conceptualizations of machismo with

negative cognitive-emotional factors may prove invaluable to mental health professionals. [86] According
to Fragoso and Kashubeck, "if a therapist notes that a client seems to endorse high levels of machismo,
that therapist might explore whether the client is experiencing high levels of stress and depression".
[85]
 Therefore, "conducting a gender role assessment would help a therapist assess a client's level of
machismo and whether aspects of gender role conflict are present". [85]

Many counseling psychologists are interested in further studies for comprehending the connection
between counseling for males and topics such as sex-role conflicts and male socialization. [88] This high
demand stems from such psychologists' abilities to make patients aware how some inflexible and pre-
established ideals regarding sex-roles may be detrimental to people's way of regarding new changes in
societal expectancies, fostering relationships, and physical and mental health. [88] Professionals such as
Thomas Skovholt, psychology professor at the University of Minnesota, claim that more research needs
to be done in order to have efficient mediation for men through counseling. [88]

Several elements of machismo are considered psychologically harmful for men. [89] Competition is a

widely talked about subject in this area, as studies show that there are both positive and negative
connotations to it.[89] Many benefits arise from healthy competition such as team-building abilities, active
engagement, pressure handling, critical thinking, and the strive to excel. [90] As these qualities and traits
are highly valued by many, they are widely taught to children from a young age both at school and at
home.[90] Scholars also argue that men could be mentally harmed from competition, such as the one
experienced by many at their job, as their impetus to rise above their peers and fulfill the breadwinner
concept in many societies can cause stress, jealousy, and psychological strain. [89]

Negative implications[edit]

Violence[edit]

"Machismo as a cultural factor is substantially associated with crime, violence, and lawlessness
independently of the structural control variables" [91] (26-27). One key aspect of Machismo's association
to violence is its influence in a man's behavior towards proving his strength [84] (57). While strength and
fortitude are recognized as key components to the stereotype of machismo, demonstrations of violence
and aggressive actions have become almost expected of men and have been justified as desirable
products of being tough and macho. It can be implied that "if you are violent, you are strong and thus
more of a man than those who back down or do not fight". [92]

Violent encounters can stem from the desire to protect his family, friends, and particularly his female
relatives that are vulnerable to the machismo actions of other men, [84] (59). However, through jealousy,
competitiveness, and pride, violent encounters are also often pursued to demonstrate his strength to
others. A man's insecurities can be fueled by a number of pressures. These range from societal pressures
to "be a man" to internal pressures of overcoming an inferiority complex, [84] (59). This can translate into
actions that devalue feminine characteristics and overemphasize the characteristics of strength and
superiority attributed to masculinity,[84] (59).

Domestic and sexual violence[edit]

In many cases, a man's position of superiority over a female partner can lead him to gain control over
different aspects of her life.[93] Since women are viewed as subservient to men in many cultures, men
often have power to decide whether his wife can work, study, socialize, participate in the community, or
even leave the house. With little opportunity for attaining an income, minimal means to get an
education, and the few people they have as a support system, many women become dependent on their
husbands financially and emotionally.[93] This leaves many women particularly vulnerable to domestic
violence both because it is justified through this belief that men are superior and thus are free to express
that superiority and because women cannot leave such an abusive relationship since they rely on their
husbands to live.[93]

Gender roles[edit]

The power difference in the relationship between a man and a woman not only creates the social norm
of machismo, but by consequence also creates the social concept of marianismo.[94] which is the idea
that women are meant to be pure and wholesome. Marianismo derives its origins from Spanish
Colonization, as many social constructs from Latin America do. It emphasizes the perfect femininity of a
woman and her virginity. One could argue that in the similar manner of Patriarchy, the man is the head
of the household while the "fragile" woman is submissive and tends to remain behind the scenes. This
brings to focus the idea that women are inferior and are thus dependent on their husbands. As a result,
they not only rely on their husbands for financial support, but in the social realm are put at the same
level as "children under age 12, mentally ill persons, and spendthrifts" [94] (265). By way of tradition, not
only are women given limited opportunities in what they are able to do and to be, but they are also
viewed as people that cannot even take care of themselves. Getting married provides a woman with
security under her husband's success, but also entails a lifelong commitment towards serving her
husband and her children.[94]

While social pressures and expectations play huge roles in the perpetuation of
the marianismo construct, this ideology is also taught to girls as they grow up. [94] They learn the
importance of performing domestic labor and household chores, such as cooking and cleaning, because
this will be the role they will play in their future families. They are taught that these must be done well
so that they can adequately serve their families and avoid punishment and discipline by their
authoritative husbands.[94] Men exercise  their authority with their demand for respect and power in the
house. Thus, it could culturally be a norm to follow the rules of the man. As generations continue, the
idea of machismo may diminish but will still be, to some extent, present. Further, research suggests
that still in today's society, men continue to take roles that often leave women without a voice to express
themselves or the power to portray.

Some experts hypothesize, since there is a lack of empirical research on gender-role conflicts, that men
might suffer from such conflicts because of their fear of femininity. [89]
Professionals from several universities in the United States developed a model around this hypothesis
with six behavioral patterns.[89]

1. Restrictive emotionality: restraining oneself from expressing feelings or not allowing others to
express their feelings.[89]

2. Homophobia: the fear of homosexuals or the fear of being a homosexual, not limited to all the
stereotypes associated with that.[89]

3. Socialized control, power, and competition: The desire for the authority of being in charge of the
situation, commanding others, and to excel above others. [89]

4. Restrictive sexual and affectional behavior: Showing little to no affection or sexuality to others. [89]

5. Obsession with achievement and success: having an ongoing complex that accomplishment,
work, and illustriousness constitutes one's value. [89]

6. Health problems: unhealthy diet, stress levels, and lifestyle. [89]

The model was developed around the idea that these six patterns are all influenced by men's fear of
femininity.[89] This theory was then partially supported by a study done by five professionals. [89] Some
tools already created to measure gender-role attitudes include the Personal Attitudes Questionnaire, the
Bem Sex Role Inventory, the Attitudes Toward Women Scale, and the Attitudes Toward the Male's Role
Scale.[89] Evidence suggests that gender-roles conflicts inflicted by machismo can lead males who were
raised with this mentality and or live in a society in which machismo is prevalent to suffer high levels of
anxiety and low self-esteem.[95] Additionally, studies found that many males facing such conflicts are
subject to experience anger, depression, and substance abuse. [96]

Sexually-transmitted infections[edit]

One implication of the Machismo concept is the pressure for a man to be sexually experienced. [93] Male
infidelity is of common practice in many cultures, as men are not as expected to hold nearly the same
level of chastity as women are. Meanwhile, girls are oftentimes brought up to tolerate an unfaithful
partner, since it is a part of the machismo culture. [93] As such, this puts populations at risk for
transmitting STIs as men seek out multiple sexual partners with little interference from their wives or
from society. The risk is further heightened by the lack of condom use by men who are both
miseducated about the effectiveness of a condom's protection against STIs and the belief that this
wouldn't happen to them.[93] This mentality also deters men from getting themselves tested to know if
they are HIV-positive, which leads them to even spread STIs without even knowing it. [93]

Sexuality and sexual orientation[edit]

For men in many Latin American countries, their perceived level of masculinity determines the amount
of respect they receive in society.[97] Because homosexual men are associated with feminine attributes,
they are perceived with lower level of masculinity, and as a result, they receive less respect than
heterosexual men in society. This, in turn, can limit their "ability to achieve upward social mobility, to be
taken seriously, or to hold positions of power".[97] Also, because homosexuality is seen as taboo or even
sinful in many Christian denominations, homosexual men tend to lack a support system, leaving many
unable express their true sexuality. To deal with such oppression, they must make the choice either to
conform to heteronormativity and repress their homosexual identity, to assimilate towards masculine
ideals and practices while maintaining their homosexual identity in private, or to openly express their
homosexuality and suffer ostracization from society.[97] This creates a hierarchy of homosexuality
corresponding to how much "respect, power, and social standing" a homosexual man can expect to
receive. The more a man acts in accordance with the stereotypical heterosexual hegemonic masculinity,
the higher on the social hierarchy they are. [97]

On the lower end of the hierarchy are the locas or maricones.[97] These men are those that are deemed
as effeminate because they do not live by the social construct of hegemonic masculinity and also
publicize their homosexuality. As such, they receive little respect both in society in general and among
the LGBT community. Many homosexual men resist being associated with the "loca" stereotype by either
demonstrating overt masculinity or by ridiculing and distancing themselves from other "loca" men. [97] A
common Puerto Rican saying demonstrates this resistance: "mejor un drogadicto que un pato" (better a
drug addict than a faggot).[97]

Homosexuality is perceived as negative or weak within the machista ideal. It doesn't fit into the
masculine attributes that machismo extols. This often leads homosexual or bisexual men living
in machista communities to be reluctant about being open about their sexuality because of the negative
connotation associated with it. Familismo, which is an idea in Latin cultures that ties an individual with a
commitment to his or her family, and homophobia can sometimes cause in homosexual individuals the
repression of sexual identity, family separation, and to hide their sexuality. Such situations may hinder
personal shame and secret sexual actions that increases HIV and STI risk in Latino homosexuals.
Regularly experiencing homophobia and low self-esteem have a connection with sexual risk. A survey
conducted by the Virginia Commonwealth University found that men who had high machismo values or
characteristics were more than five times more probable to participate in activities or behave in a way to
put them at risk for contracting HIV or an STI. [98]

Because of the negative connotations that come with identifying as homosexual, the definition of
homosexuality has become ambiguous. By genderizing sexual practices, only men who are sexually
penetrated during sex, locas are considered homosexual while men who are the sexual penetrators
during sex can maintain their heterosexual identity. [97] Also, in many Latin American countries, the media
portrayal of homosexual men often play into the stereotype of an effeminate, flamboyant male role. As a
result, the idea of a masculine homosexual man remains almost unheard of and privatized by the
community and by society, which allows this stereotype of homosexual men as locas to persist.[97]

Positive implications[edit]

Altruism[edit]

Machismo can also pressure men to defend the well-being of his loved ones, his community, and his
country.[99] It allows him to perform altruistic acts in order to provide protection to others. In the past,
and even in many current societies where people rely on subsistence agriculture and economy to
survive, machismo helped provide men with the courage to drive off potential threats to protect his land
and his crop.[100] Today, this contributes to the substantial gender gap in the makeup of military and
armed forces around the world, even considering growing female representation in the military today.
[99]
 Beyond the realm of the armed forces, however, the machismo ideology can also drive men to work
towards service because he is in a "superior" position, which enables him to demonstrate his success by
offering his own strengths to help others. Their dependence on him can validate his ego and help
maintain this difference in power.[99]

Another approach to machismo is that of the "caballerismo" ideology, [101] that because a man is the head
of the household, he is responsible for the well-being of the members of his family. This describes the
call for a man to be chivalrous, nurturing, and protective of his loved ones. [101] It translates to the belief
that a true man would never act violent towards his wife or children, but would instead ensure that no
harm come to them. Machismo, seen through this approach, inspires men to create "harmonious
interpersonal relationships through respect for self and others". [102] This allows fathers to maintain
positive, intimate relationships with his children and share a more egalitarian relationship with his wife.

Men and work[edit]

In many cultures in the world, there is a long-standing tradition that the man is the head of the
household and is responsible for providing for the family. [103] In some cases, this may mean he is the only
parent working in paid-work while in other conditions this may mean both parents are working but the
man is expected to be the primary income contributor. In either case, part of the masculine identity and
his self-respect is defined by his ability to provide for his family. If he is unable to do so, or if he brings
home less money than that of his wife, his position as head of the family is challenged. [103] In some
cultures, this may mean ultimate shame for him if he cannot fulfill this role: "that being unable to find
work meant that 'there is no recognition even to [his] humanity ... Those who do not work are like dead
people'"[103] (212). Beyond providing economic support for his family, a man engaging in paid-work is
seen as honorable because he is sacrificing time and energy that he could be spending with his family.
These are costs that cannot be repaid and thus are a priceless investment on his part towards the well-
being of his family unit.[103]

Ancient history[edit]

Although culture may present homophobia, misogyny and masculinity as innately bundled together,
history presents different models of masculinity. [104] Masculinity was part of homosexuality in ancient
Greece. Neither was it all misogyny. Goddesses were worshiped in temples, and the female
poet Sappho wrote of Lesbian love. In ancient times, women too had their share of machismo-like vices,
and virtues. The lore of the Amazons tells of women heroically fighting as defenders in the Trojan War,
and according to National Geographic, "Archaeology shows that these fierce women also smoked pot,
got tattoos, killed and loved men."[105] Homosexual-machismo helped thwart Sparta's power hold over
ancient Greek city-states: In 371BC the Sacred Band of Thebes was an elite fighting unit composed of 150
homosexual male pairs. They were credited with helping remove Sparta's military domination, and their
actions were linked to the spread of Western culture: Theban General Epaminondas taught Philip II of
Macedon military tactics and diplomacy used to reunify the Greeks under Macedonia. His son Alexander
the Great was credited with the Hellenization of Persia, Egypt and Jerusalem in 332BC. The Greeks had
the Hebrew scriptures translated into the Septuagint, fostering the spread of Judaism throughout the
region.

Alexander & Hephaestion had been heavily influenced by Homer's Iliad, particularly the masculine love
between Achilles & Patroclus. They paired themselves as their modern incarnation, nearly a millennium
after the Trojan War. Later, the Roman Empire shared a degree of homosexuality alongside the virtues of
masculinity. In 19BC, Virgil's epic poem Aeneid contributed to the folklore of Rome, while depicting the
love of fellow warriors Nisus & Euryalus. In 128AD the love of Emperor Hadrian & Antinous was
celebrated in the public. Back in Hebrew culture, in 1006BC, [106] the covenant between David &
Jonathan was recorded in the Books of Samuel.[107] Gradually, the Septuagint would be expanded with
new Greek books, eventually forming Christian Bibles, the earliest extant versions being the Codex
Vaticanus and Codex Sinaiticus from 300AD-360AD.

Tradeoffs[edit]

Machismo changes some dynamics of life in a way have both positive and negative effects. For example,
machismo grants women authority in the home but at the expense of a man's relationship to his children
and work related stress having worked long hours.

Female respect and responsibility[edit]

In the traditional household, the man is expected to work and provide for his family while his wife stays
home to care for the children.[108] As such, fathers are seen as a distant authority figure to his children
while mothers assume the majority of responsibility in this domestic realm and thus gain agency and the
ultimate respect of her children.[108] With the rise of female power, decisions in the household can take
on a more egalitarian approach, where mothers can have equal say in the household. Meanwhile, the
machismo mentality in men as a provider and protector of the family can inspire him to persevere
through challenges introduced by work.[108]

"Within each of our memories there Is the Image of a father who worked long hours, suffered to keep his
family alive, united, and who struggled to maintain his dignity. Such a man had little time for concern
over his "masculinity". Certainly he did not have ten children because of his machismo, but because he
was a human being, poor, and without "access" to birth control." [109]

"Machismo ideology is as beneficial to women in that it encourages their husbands to provide for and
protect them and their children. Further, by subordinating their needs to those of their family, women
earn a lifetime of support from their husbands and children and in this way gain some control in the
family"[110] (90). Because fathers are typically more invested in paid labor, mothers typically spend more
time with the children and thus gain credibility in important decisions such as a child's schooling or a
child's health care. Nevertheless, in these machist households the fathers will have the last word
whenever they choose to, as they are the breadwinners, and all the family ultimately depends on them
for survival. In case of a separation or divorce, it is typically the mothers who suffer the most, since they
did not invest their time in their career, and will probably still have to provide and care for the children.

Prevalence and acculturation in the 21st century[edit]

Despite machismo's documented history in Iberian and Latin American communities, research
throughout the years has shown a shift in prevalence among younger generations. In Brazil, researchers
found that while the majority of young men interviewed held traditional attitudes on gender roles and
machismo, there was a small sample of men that did not agree with these views. [12] Macho attitudes still
prevail, the values place women into a lower standard.

Acculturation and education have been proposed to be a factor in how machismo is passed down
through Iberian and Latin American generations in the United States. [111] According to researchers who
measured self-reported levels of machismo among 72 university students, 37 whom identified as Latino,
the "somewhat unique population of college-educated students who have been heavily influence[d] by
egalitarian attitudes, values, and norms" may explain why ethnicity did not directly predict machismo
attitudes in two studies.[111] Because education and acculturation of American values in Latino individuals
may result in the development of attitudes supporting gender-equality, this demonstrates how
machismo may gradually decline over time in the United States.

Moreover, researchers analyzed a large cross-sectional survey among 36 countries, including 6 Latin
American countries, from 2009 and discovered countries with less gender inequality had adolescents
that supported attitudes of gender-equality, though females were more likely to support LGBT and non-
traditional genders than males.[112] While the mean score of gender-equality attitudes was 49.83, with
lower scores indicating less gender equality attitudes, Latin American countries scored the following:
Chile (51.554), Colombia (49.416), Dominican Republic (43.586), Guatemala (48.890), Mexico (45.596),
Paraguay (48.370).[112] Machismo is associated with gender inequality. Therefore, this study suggests that
Latino individuals living in their native countries may support more machismo attitudes than Latino
immigrants adopting U.S. values of gender equality.

Masuda also studied self-reported measures of sexual relationship power among 40 recently immigrated
Latino couples found data against machismo attitudes since women perceived themselves to have
greater control and decision-making roles in their relationships. [113] This serves as a stark contrast
because machismo traditionally creates a relationship dynamic that relegates women to submissive roles
and men to dominant roles. Again, acculturation may play a role in this dynamic shift because the
couples averaged about 8 years since immigrating to the United States. [113]

Acculturation has not only been associated with a decline in machismo, it has appeared to affect how it
manifests and how it is transferred through generations. Recently, Mexican American adolescents in
romantic relationships demonstrated "adaptive machismo", which consist of the positive qualities of
machismo, such as "emotional availability, demonstrations of affection, desire to financially care for a
female partner, responsibility in child-rearing, and/or to the community or friends", during conflict
resolution scenarios.[114] Furthermore, while Mexican American adolescent males were found to have
certain values and attitudes, such as caballerismo, passed down by their families, machismo was not one
of them.[115] Because families are not teaching machismo, this implies that it may be learned from
sources separate from the family unit, such as peers and the media. [30] Ultimately, these findings suggest
that machismo is changing in terms of its prevalence, manifestation, and socialization.

Activism around machismo[edit]

Young Lords[edit]

Founded in 1969, the Young Lords were an organization of Puerto Rican revolutionary nationalists in

Chicago and New York City.[116] Working toward the liberation of all oppressed people, the Young Lords
opposed racism, capitalism, and assimilationist ideologies. [117] Seeking self-determination and community
control of institutions and land, the organization's leaders made a distinct choice to denounce machismo
in their revised 13-Point Program and Platform. Previously reading, "We want equality for women.
Machismo must be revolutionary... Not oppressive.", the organization moved toward a more radical
position, stating "We want equality for women. Down with machismo and male chauvinism".[118] This
revised version of the organization's ideological platform was published in their newspaper, Palante in
November 1970 - thirteen months following the original platform's publication in October 1969.
The Young Lords opposed machismo because, as member Gloria González articulated in her
1971 Palante editorial, it serves to divide members of their movement. [119] Further, the organization
believed machismo serves as an extension of capitalism, a system they opposed. They understood the
division of labor, including both reproductive labor and productive labor, to perpetuate the
marginalization of women. They also understood the sexual objectification of women to be problematic
and damaging to potentially revolutionary leaders. Moving toward this platform, however, would not
have been possible without the Women of the Young Lords who pressured the organization's leadership
to reject machismo during their East Coast Regional Central Committee retreat in May 1970. [120] At this
retreat the group studied and theorized, formally denouncing machismo because if power was to be
transferred to the people, it would have to be the hands of all the people; and if this were to be possible,
the Young Lords must reject "attitudes of superiority that brothers had towards sisters" and the
"passivity of sisters toward brothers (allowing brothers to come out of a macho or chauvinist, superior
bag)".[121]

See also