Engaging in homoantagonism (taunting and possibly behaving violently toward gays), avoiding public intimacy with men, "acting like a thug/hard criminal," and "butching up," defined by one interviewee as "acting manly" and "cocking your hat back" (kp 36), are macho extreme behaviours.
Finally, it is worth noting that, while this strategy may be useful in managing personal conflicts between one’s sense of his sexual identity and his church’s sense of it, it still falls short of challenging homoantagonism in the Church itself.
The current hegemonic masculinity ideology, also referred to as traditional masculinity ideology, is described in the U.S. as having some or all of the following perspectives on manhood: […] man as heterosexual, with heterosexuality as the normative sexual orientation (Connell, 1995); man as homophobic, with acts of homoantagonism and feelings of homophobia as normative (Buchbinder, 1994; Herek, 1986; Kimmel, 1995); […]
2014, Kenneth Maurice Tyler, Identity and African American Men: Exploring the Content of Our Characterization, Lexington Books (2014), →ISBN, page 106:
One example of role flexing reported among the participants included the adoption of an extreme masculinity, which included engaging in violent and disrespectful acts towards homosexuals (homoantagonism) and avoiding public affection and intimacy with men.
The health inequities that AA SMW [African-American sexual minority women] face may stem from the historical and modern structure of racism, sexism, misogynoir (hatred of Black women), and homoantagonism (active hostility or opposition to homosexual people).
2015, Shamira A. Meghani, "Queer South Asian Muslims: the ethnic closet and its secular limits", in Imagining Muslims in South Asia and the Diaspora: Secularism, Religion, Representations (eds. Claire Chambers & Caroline Herbert), Routledge (2015), →ISBN, unnumbered page:
Both Indian homeland and transoceanic East African and US diasporas are represented in contexts of racism, Orientalism, and homoantagonism, but in ways that cut across intersections of oppression that lean one way and, instead, critique, celebrate, and complicate geographies, ethnicities, patriarchies, religions, and sexualities.
Collectively, hip-hop feminist theorists developed new ideas about and approaches to eradicating patriarchy, misogyny, homoantagonism, and transphobia both within hip-hop and in our communities.