Systemic roots of incel violence: How neoliberal masculinity, digital algorithms, and school failure normalize male entitlement and misogyny

Indigenous frameworks reject the commodification of intimacy and instead emphasize relational masculinity, where male identity is tied to community contribution rather than sexual access. Traditional rites of passage, such as the Lakota *Wiwanyang Wacipi* or the Aboriginal *Walkabout*, provide structured pathways for male emotional development that modern societies have abandoned. These systems also encode mechanisms for addressing male frustration without resorting to violence, such as communal storytelling and conflict resolution.

The incel ideology mirrors earlier misogynist movements like the 19th-century 'bachelor' panic, where unmarried men were framed as societal threats, and 20th-century 'men's rights' activism, which blamed feminism for male disempowerment. The term 'incel' itself emerged in the 1990s online forums but draws from centuries of patriarchal rhetoric that frames women as gatekeepers of male happiness. Historical parallels also include the rise of fascist movements in the 1920s-30s, which similarly exploited male economic insecurity to fuel violent misogyny.

Cross-culturally, masculinity is often framed as a performance of dominance only when social structures fail to provide alternative pathways for male validation. In Scandinavian societies, strong welfare states and gender equality policies correlate with lower rates of male violence, suggesting that structural support systems mitigate incel-like resentment. Meanwhile, in South Korea, the phenomenon of *sampo generation* (men who give up on dating, marriage, and children) reflects similar pressures but with a focus on economic despair rather than violent entitlement.

Research in social psychology confirms that male entitlement is strongly correlated with narcissism and fragile self-esteem, but these traits are exacerbated by algorithmic radicalization and digital echo chambers. Neuroscientific studies show that social rejection activates the same brain regions as physical pain, explaining why incels experience such intense emotional distress. However, longitudinal studies also indicate that economic stability and community support significantly reduce male violence, challenging the narrative of incels as inherently dangerous.

Artistic and spiritual traditions often depict male frustration as a collective wound rather than an individual failure, as seen in Greek tragedies like *Oedipus Rex* or Buddhist teachings on desire as suffering. Modern art, from *Fight Club* to *Joker*, reflects the cultural anxiety around male disempowerment but often glorifies violence rather than offering healing. Indigenous storytelling, such as the Māori *pūrākau*, frames male anger as a call to action for communal healing rather than a justification for retribution.

Future scenarios suggest that without structural intervention, incel-like movements will grow as economic precarity and digital radicalization intensify, particularly among young men in post-industrial societies. Policy models from Nordic countries, which combine universal basic services with gender equality education, demonstrate that male violence can be reduced through systemic support. Conversely, unchecked algorithmic radicalization and austerity policies risk normalizing incel ideology as a mainstream political force.

Marginalized voices—particularly women, queer people, and survivors of male violence—have long warned about the dangers of unchecked male entitlement but are systematically excluded from mainstream discourse. Indigenous women, such as those in the *Idle No More* movement, have highlighted how colonial masculinity intersects with state violence to produce cycles of male rage. Trans and non-binary activists, such as those in the *#MeToo* movement, have also documented how incel rhetoric is weaponized against gender-diverse people, yet their insights are rarely centered in policy discussions.