In Imperial Ascent, the way masculinity is defined or the way it is not, tells a lot about the day and age in which mountaineering emerges as well as the culture that surrounds the sport as a whole. Every pastime has a story behind it, the origins that give meaning to the motives responsible for its creation. Peter L. Bayers tells the story of the legendary feats of the extreme sport of mountaineering specifically in regards to masculinity and imperialism. Masculinity as it referred to throughout Imperial Ascent could be referencing expeditions to unexplored territory (p.21), conquering and manipulation of native peoples (p.40), or by pure physical exertion (p.132). However what remains constant throughout the book is the idea that western Anglo-Saxon imperialism, was the driving force behind all notions of mountaineering from past to present.

 

In chapter one the expansion of the American frontier was imperialistic in ideology due to its ability to catch the eye of many wealth Anglo-Saxons. These elite members of society were also members of the nation’s first geographical societies. These geographical societies, such as the National Geographical Society desired nationalism in the form of land discovery and excursions of uncharted territories (p. 22). President Theodore Roosevelt wrote in 1889, an essay advocating imperialism titling, The Strenuous Life, where he called for the United States to maintain its position as a dominant world power. His vision also includes the newly discovered Mt. McKinley as a symbol of United States world domination (p. 25).

 

Another aspect of masculinity that makes an appearance in regards to Mt. McKinley is the idea that the mountain and the surrounding wilderness are female. For example, the wilderness surrounding the mountain would be considered “virgin timber” indicating its pristineness. Bayer writes of a character by the name of Stuck who also refers to the Alaskan natives of being feminine in nature. This idea of the heroic, masculine frontier man becomes less heroic to many when placed in proper context, one of uninvited entrance of a pristine, untouched feminine entity (p. 71). The phallus symbol that is so heavily entrenched in the imperialistic society no longer becomes a symbol of success and achievement but a symbol of harm and unconsented intrusion.

 

Jon Krakauer seems to have a different opinion about the role of masculinity when climbing a mountain. He believes that earlier histories of Everest expeditions were out of the desire for adventure rather than out a longing to express one’s masculinity as he claims to do. He explains that mountaineering, specifically climbing “was a way of gaining purpose in his life”. His climbing was surrounded by individualist masculinity, machismo, and a desire to express one’s self (p. 132). However when being guided up the mountain his account suggests otherwise about his need to feel superior. He was not particular okay with being guided up Mt. Everest without blazing a trail or showing that he was capable of anything a serious climber would do (p. 133). While Krakauer seems to believe that his desire to summit Everest is derived from a spiritual purpose, Bayer believes that imperialism tainted his views by Krakauer having a close bond to climber who was expedition was fueled by imperialistic motives earlier in his life.