Does a dictatorial regime affect gender constructions, particularly masculinity and notions of manhood? Achille Mbembe demonstrates that through the dictator’s power to touch (beatings, torture, harassement, etc), the subject allows itself to be taken over (166-7, On the Postcolony, 2001). Indeed, Before the Revolution, critiques of men may be found in novels by Amel Mokhtar, Massouda Boubark and Fethia Hechmi, who create male characters that exemplify men’s impotence—and sometimes castration—reflecting the dissatisfaction of women with the Tunisian Man. However, throughout the Revolution, definitions of masculinity and manhood are reexamined as men take back their voices and take responsibility for community formation/ action. This revolution has been called the Dignity Revolution. I argue that it has allowed for an appropriation of manhood connected to dignity and a redefining of masculinity in Tunisian society. A demonstrator in Tunis proclaimed: “If we die tonight, at least, we will die men, instead of living on our knees.” (facebook video) The general strike of January 14th in Tunis included a majority of men (although women were present) as danger was eminent and men sought to protect women while fighting for dignity. Howson mentions that Western thought “has allowed men to think and live as though they did not have to attend or labour over their bodies, to forget the body” (2 Embodying Gender, 2005). This is what Tunisian men did while searching for their dignity and freedom; they knew that their bodies were on the line for the sake of a better tomorrow. Defying the body in its desire to survive allowed for a redefinition of what it means to be a man for a Tunisian. Indeed, Tunisian men are not born men but are made into men. Examples from the cyberworld show the process through which Tunisian men went to re-establish masculinity, redefine Arab manhood and regain dignity.