MenAreGood
MenAreGood is a channel for men, boys, fathers, new fathers, grandfathers and women who want to learn about men and masculinity.  Are you tired of the false narrative of toxic masculinity?  Did you know there is a huge amount of research that shows the positive aspects of men, boys and fathers?  That is what we focus on here, being a source of good information and also a place to connect.   Join us!
Interested? Want to learn more about the community?
May 16, 2022
Excerpt from Janice Fiamengo's Sons of Feminism (part two)

part two

Sons of Feminism on Amazon https://amzn.to/3DLUxoc

The second re-education technique is to leave job ads open to male and female applicants, but include clauses that clearly favor a certain type of political activism. For example, astronomy job ads at the University of California routinely include the request for a "statement of contributions to diversity addressing contributions to diversity through research, teaching, and/or service." The assumption here is that my astronomy discoveries are more valuable if they contribute to diversity and other leftist causes. That apparently innocuous statement contains the same dangerous idea that science should be used to promote a certain ideology, just like physicists in Nazi Germany had to show their commitment to race theories, and Soviet scientists had to explain how their research promoted socialism. Personally, as an old-fashioned libertarian, I still believe that the purpose of astronomy is astronomy itself. None of the great discoveries in the history of astronomy were made by scientists with particular interest in diversity policies. Newton would not have been able to fill out a job application form at the University of California.

The third method used by astronomy institutions to correct for alleged unconscious gender bias is to introduce an even stronger, conscious bias in the opposite direction (the idea of using "good" discrimination to offset "bad" discrimination). Before telescope-time or grant application meetings, we are now commonly subjected to patronizing speeches by diversity figureheads, who remind us how important it is to be fair to female applicants, how we should think twice before rejecting their applications, and how we should be mindful of gender balance and role models in our selection. It is a low-level form of brainwashing. We know that if we select too many male applicants (even if we do it on merit) our choice and motives will be scrutinized, monitored, criticized. Instead, if we select a few more female applicants (even if not all on merit), we will be praised and left in peace. Most astronomers unsurprisingly choose the path of least resistance.

Sexual harassment

If you believe the hype of astro-feminists, our departments are rife with sexual assaults, bullying and violence. The gender imbalance in astronomy is the result of young women being too scared to venture into this ugly, violent, testosterone-dominated environment.

This is a nice, simple theory that gets parroted by every astronomer eager to show their progressive credentials; but is it consistent with the empirical data? Feminists in every faculty claim that (loosely defined) sexual assaults are rife in their own faculty; indeed, campuses as a whole are said to be in the grip of a rape culture. So, why would that (alleged) widespread violence deter women from doing astronomy but not other fields of studies where they are the majority? Moreover, "sexist" comments and workplace flirting are more tolerated in Latin cultures than in the Anglosphere: and yet, the fraction of women in astronomy is higher in Italy, Spain and Argentina than in the more diversity-obsessed Canada, USA, Australia, and Sweden.

I am not saying that sexual harassment never happens in astronomy. There have been a few highly publicized cases of famous male professors flirting or having inappropriate relations with young postdocs or students, and such professors have been duly shamed and harshly punished. I have seen other senior male astronomers having similar relations and getting away with that. I have also seen female students and postdocs who have been happy to flirt with senior male professors and whose careers have benefited from such interactions (but I would be lynched if I said that in public). And I know of senior female professors who entered into relationships with younger male postdocs while nobody complained. In short, inappropriate sexual relations and unwanted flirting do happen sometimes, creating stress in the work environment, but it is not a crisis, it is not worse than in any other human field, and it is not the reason why there are fewer women than men in astronomy. It has been manufactured into a crisis by special interest groups who try to depict women as perennial helpless victims to be protected and compensated, and men as perennial creepy aggressors to be shamed and punished. The Women in Astronomy blog (widely re-tweeted and shared through social media) has become similar to the Red Guards' Dazebaos during the Cultural Revolution. As a male, I could be anonymously accused of sexual harassment on that blog without a shred of evidence, and my career would be over in a frenzy of online lynching before I had a chance to defend myself. No wonder we all choose to toe the line in public.

Other reasons for gender imbalance

If, as I have argued, sexual harassment is not the reason for a relative scarcity of women in astronomy, what are the true causes? One possibility we need to at least consider is that male brains are better at the higher levels of theoretical physics and maths. I saw first-hand what happened to Harvard University president Lawrence Summers when he suggested such a possibility (I was there at the time), and it was not pretty. In fact, I do not believe that a gap in innate intelligence is the main reason for the gender imbalance. Most types of astronomical research do not require special intelligence or mathematical skills higher than, for example, in biological or health sciences. I suspect the main factor is the hard lifestyle required for a professional career in astronomy. It is often a lonely research pursuit, with a lot of online work in front of a terminal rather than verbal inter-personal communication. It requires working long hours, evenings and weekends. Postdocs have to relocate and move around different countries for a decade (while in their 30s) before they can start competing for tenure-track jobs. More guys than girls enjoy or reluctantly come to accept this lifestyle; it is particularly hard for women who want to have children. The willingness to work longer hours or weekends on short notice is also the main reason behind the so-called "gender pay gap" in other sectors of the economy.

Is it fair?

My colleagues and I were recently pressured to attend a rather patronizing lecture on work-life balance at our University. The speaker was a young female astronomer hired into a women-only fellowship for which she was the only applicant. She argued that in order to narrow the gender balance, astronomy departments should not schedule meetings and seminars after 4pm or before 10am, because such times would be particularly inconvenient for women with children. There should also be restrictions on working long hours and weekends, and in any case people (mostly women) who choose to work shorter hours should not be penalized on the job market compared to those (mostly men) who work longer hours. What I would have liked to reply to her (if I had a suicidal wish) is that it is easy to say so when you have protected jobs with more positions available than applicants. But as a male astronomer, I have to compete with ten other equally desperate people to get a job, and I have to work unsociable hours to survive.

Is it fair that more astronomy jobs and perhaps higher salaries go to people who work longer hours and make more sacrifices in their private lives (which statistically happen to be mostly men)? By analogy, is it fair that all the players selected for our national football team are people who train several hours a day every day rather than people who only have a kick-around on a Sunday morning? Has anyone realized that by selecting only workaholics, our team is missing out on the experience of a diverse group of people and lifestyles and is not representative of the general population? Surely, our team would be twice as good if half of the players were selected based on football skills and the other half on diversity criteria.

Check your privilege

Shaming guys for their "privilege" has become an obsession of SJWs in astronomy, who are aping similar trends in the humanities. At a recent important astronomy conference, we were lectured by a "senior diversity officer" of the host university, who gave the opening plenary speech on what he called the "white heterosexual Anglo-Christian cisgender male privilege in astronomy.” After reminding us how we male astronomers cannot even begin to understand the constant state of fear felt by women and people of color in astronomy departments every day, the diversity officer instructed the audience to pair up in male-female couples. Each couple was told to read, acknowledge and discuss a list of "29 white male privileges.” A few male astronomers randomly picked from the audience were then asked to stand up and publicly confess instances of their privilege. It all looked straight out of a Maoist textbook. And yet, some male astronomers enjoyed being shamed like that. Nothing gives more pleasure to committed leftist academics than to openly proclaim their shame for their own gender, social class, religion, skin color and nationality, because feeling ashamed is a sign of moral superiority, in the same way that whipping themselves and wearing hair shirts make some ascetic monks feel closer to God.

Conclusions

There are now clearly two streams of astronomy careers. The first stream is based on hard work, and leads to merit-based appointments for whoever (male or female) is prepared to accept the asocial research lifestyle. Luck and chance factors play of course a big part in determining the outcome of job applications, but usually not deliberate discrimination. The second stream leads to fast-track tenured positions with much less competition for those who are willing and able to play the grievance card on behalf of their officially recognized victim group. Some astronomers still spend most of their time researching and monitoring the sky; others instead spend most of their time researching and monitoring gender balance within astronomy departments, setting up equity-and-diversity committees, writing 200-page reports on discrimination, conferring awards to themselves for their social-justice work, making up new types of privileges, and running blogs full of political propaganda. Unfortunately, funding is shrinking for the former class of astronomers like me, and is ever-expanding for the latter. We can predict with Newtonian certainty that the outcome of every diversity committee, the recommendation of every inclusion report, is that discrimination is "worse than we thought,” the new women-only jobs or initiatives are "only a first step," and "Much more has to be done.”

Facing the corruption of a profession I love, an old-fashioned astronomer like me can only do small acts of passive resistance. I am not in a career position where I can express open dissent with the Women-in-Astronomy gang and their socio-political theories. I have seen illustrious scientists (remember comet explorer Matt Taylor or Nobel Prize winner Tim Hunt) being brought down by a frenzy of online bullying without any intervention in their defense from their own department or faculty. Kill one to warn one hundred, as Mao said: it is ugly, but of course it works. There is no easy solution: in the current situation, leftist views totally dominate the campus discourse. Things will only get worse for merit-based rewards and for free speech in general, unless political diversity is pursued in our campuses with the same determination as gender and ethnic diversity.

Sons of Feminism on Amazon https://amzn.to/3DLUxoc

post photo preview
Interested? Want to learn more about the community?
What else you may like…
Videos
Posts
Articles
July 15, 2026
The Women's Health Narrative Meets the DATA

What if one of the most common claims in health policy simply isn’t true?

We’ve all heard the refrain: women are underfunded, under-researched, and left behind by the medical establishment. It’s repeated so often that most people never stop to ask for the evidence.

In this roundtable, Jack Kammer, Ed Bartlett, Ed Stephens, Jim Nuzzo, and I compare that narrative with the available data. We examine research funding, clinical trial participation, life expectancy, and the unintended consequences of policies that consistently prioritize one sex while neglecting the other.

This isn’t an argument against women’s health. It’s an argument for evidence, fairness, and a healthier future for everyone.

Link to the Feminist pdf that calls for 20 Billion dollars for women’s health!
https://drive.google.com/file/d/1IKEEZMGXtRNxU4n5K_M1d6k2w-ZP_wVT/view

Jim Nuzzo

The Nuzzo Newsletter on Substack http//jameslnuzzo.Substack.com
X: https://x.com/JamesLNuzzo

Jack Kammer

Jacks Substack Men’s ...

00:35:24
July 11, 2026
Mantoon: A Visit to the Doc

A visit to the Doc.

00:00:14
June 13, 2026
The Feminist Fortune Teller

Can you guess what she will say?

00:00:15

Well worth watch it’s good seeing men calling out women’s bull shit when the same women are not use to fair honest responses!

https://www.facebook.com/share/v/1JtTnYLC7K/?mibextid=wwXIfr

July 02, 2026
From Shooter to Heroine: The Glorification of Feminist Violence

I recently joined Hannah Spier, Janice Fiamengo, and Jim Nuzzo for a fascinating discussion about one of our culture’s most striking double standards: why violence by women is so often explained, excused, or even celebrated, while violence by men is treated very differently. We examine Valerie Solanas, the attempted murder of Andy Warhol, the SCUM Manifesto, and the film I Shot Andy Warhol, asking what the celebration and romanticizing of Solanas reveals about gynocentrism, empathy, and cultural bias. I think you’ll find it both thought-provoking and eye-opening.

June 04, 2026
Feminism and Liberal Democracy, can liberal democracy survive feminism?

I found this essay both thought-provoking and unsettling. The post examines how ideological capture can occur gradually—not through dramatic political revolutions, but through the accumulation of influence within institutions that are expected to remain impartial. The result is an essay that asks difficult questions about feminism, liberal democracy, and the future of open debate. I think many of you will find it worth your time.

https://critiquingfeminism.substack.com/p/feminism-and-liberal-democracy

August 06, 2026
post photo preview
Maybe It’s Time We Invented a Few Words Too



Maybe It’s Time We Invented a Few Words Too

It is truly remarkable how feminism has been able to create words that bolster their ideology and simultaneously demean men. Some of these have been accepted by the general culture and have even become household terms.

Over the years we‘ve seen mansplaining, manterrupting, bropropriating, himpathy, misogynoir, kyriarchy, toxic masculinity, gender washing, leg hair harassment, and ​many others.

​These words have a double punch. They not only describe a behaviour, they also imply a motivation. For example, mansplaining describes a man who is explaining a phenomenom but it also carries the idea that he is doing this out of sexism, arrogance, or a desire to assert male superiority.

​So these phrases don’t merely describe a beahviour, they shape it.​ And underneath it lies the reality that these phrases are actually relational aggression in a more hidden form. Hurtful words that are easy to deny.

Once a behavior has a ​c​atch phrase ​attached, people begin to notice it everywhere. ​And sometimes it encourages people to agree with the feminist lens of its creator.

So I started wondering...Why ​not create a counterpoint? Perhaps it’s time the rest of us invented a few words of our own. Not because we need more labels​ and not because we revel in using relational aggression. But because satire often reveals something ordinary argument cannot.

Here are a few candidates.


Feministsplaining

 


the act of a ​f​eminist explaining something to a man in a condescending, overconfident, and often inaccurate or oversimplified manner, without regard to h​is own expertise.




EmpathyGapping

 

​The act of offering compassion and empathy to everyone...except when it comes to men.



OvaryActing

 


Finding patriarchy in places where normal people would just call it a bad day.





NarrativeProofing

 

When all the data, even contradictory evidence proves the narrative is sound.




Herpocrisy

 

The remarkable ability to spot bad behavior in men while somehow missing the identical behavior in women.




TheoryWashing

 

When inconvenient facts show up, cover them with enough theory until nobody notices.





Patriarchoscope

 

A precision instrument used to locate patriarchy in any situation. Batteries never included. Confirmation bias always is.

Examples:

  • Boys failing in school? Patriarchy.

  • Men dying younger? Patriarchy.

  • Men committing suicide? Patriarchy.

  • Men working dangerous jobs? Patriarchy.

  • Men drafted into war? Believe it or not... patriarchy.


Of course, these definitions are satirical.

​Well, maybe....

The interesting thing about satire is that it exaggerates just enough to expose a pattern.

If you ​h​ad a chuckle while reading these, ask yourself why. Is it because the​y are ridiculous? Or because they ​are plausible? That may be the larger point.

The words we invent ​are not simply descriptive—they encourage us to interpret reality in particular ways. Maybe that​ is why creating new ​words has become such a powerful part of modern political and academic movements​?

So here’s my challenge. Can you invent a new satirical term?

Leave it in the comments.

Who knows?

If enough people use it, maybe one day some graduate student will cite it in a journal article.

Men Are Good

 
 
 
Read full Article
August 03, 2026
post photo preview
Seeing Men Clearly - Excerpt - Gynocentrism 2

Last week I shared the opening chapter of Seeing Men Clearly. This chapter introduces the central concept on which the rest of the book is built. My hope is not to assign blame, but to better understand the hidden forces that shape how we think about boys and men. As always, I welcome your thoughts.

 



What Is Gynocentrism?

The pattern described in the previous chapter has a name: gynocentrism.

The term is unfamiliar to many readers. It is sometimes misunderstood and often assumed to be accusatory.

Properly understood, however, it is neither an accusation nor a criticism.

As used in this book, gynocentrism refers to a cultural tendency to treat female vulnerability as morally primary. It does not mean hatred of men. It does not mean women are favored in all domains. It does not mean women never suffer injustice.

Rather, it describes a reflex—a hierarchy of concern that operates quietly beneath policy debates, media narratives, and social assumptions. When harm occurs, we instinctively ask: “How does this affect women and children?” We are often slower to ask: “How does this affect men?”

That asymmetry is not always conscious. In fact, it rarely is.

Not a Conspiracy—A Reflex

Gynocentrism is not a coordinated plot. It is not an organized agenda. It is not a secret doctrine taught in classrooms. It is a moral reflex that predates modern politics.

Its origins are open to debate. Some argue it reflects evolutionary pressures in which societies that protected reproductive capacity were more likely to survive. Others point to historical realities in which women were more physically vulnerable in violent environments. Still others emphasize psychological empathy biases that lead human beings to respond more strongly to those perceived as vulnerable.

These debates are worth having. But they are not central to this book. The central question is not origin. It is operation. What happens when a reflex becomes institutional default?

From Instinct to Structure

When a bias is widely shared, it begins shaping decisions without requiring coordination. It influences headlines, research questions, funding priorities, policy language, and perceptions of moral urgency. Over time, the reflex becomes structure. And structure often feels neutral. It rarely is.

If female vulnerability is treated as axiomatic, institutions will naturally become skilled at detecting and remedying harms affecting women. Male vulnerability, by contrast, will often require additional explanation before receiving equivalent attention. This does not require malice. It requires only default settings.

The Hierarchy of Urgency

Consider public reactions to harm. When women are victims of violence, the response is often swift and collective. Advocacy groups mobilize. Media attention intensifies. Funding initiatives follow.

When men are victims—even in substantial numbers—the reaction is often more muted. The suffering may be acknowledged, but it is less likely to be framed as a systemic moral emergency. The difference lies not in the worth of individual lives. It lies in the hierarchy of urgency.

Gynocentrism is the cultural gravity that helps create that hierarchy.

Why It Is Difficult to See

The hardest biases to recognize are often those that align with our moral self-image. Most people see themselves as compassionate. We celebrate protection. We admire sacrifice. We view concern for the vulnerable as a virtue.

When a bias appears in the form of kindness, it does not feel like bias. This is one reason gynocentrism often goes unnamed. To question it can feel like questioning compassion itself. But examining a reflex is not the same thing as rejecting it. It is simply asking whether the reflex should remain invisible.

The Question This Book Asks

The purpose of this book is not to argue that women should be protected less. It is to ask what happens when the protection of one group becomes the default moral frame through which all gender issues are viewed.

When that frame becomes embedded within institutions, predictable patterns begin to emerge. Educational practices may assume a single developmental model. Policies may allocate resources asymmetrically. Research may frame male suffering as secondary. Cultural narratives may normalize male disposability. These patterns are not random. They follow from the reflex.

Gynocentrism is not the enemy. Unexamined bias is the problem.

If we are serious about fairness, equality, and moral consistency, we must be willing to examine the hierarchies we have inherited—especially those that feel virtuous. The chapters that follow explore how this reflex operates in modern institutions. Not to inflame. But to illuminate.

 

We've seen how a hidden moral hierarchy can shape the way we respond to suffering. But how does that hierarchy become embedded in schools, research, laws, and public policy? In the next chapter, we'll explore how a cultural reflex gradually becomes an institutional reality.

Read full Article
July 30, 2026
post photo preview
When Research Pushes a Narative
What I Discovered After Reading Amerix Instead of Reading About Him



I recently read an article in the journal Men and Masculinities about a Kenyan health care worker and masculinity writer who goes by the name Amerix on X. The paper described him as an influencer with more than two million followers and expressed deep concern about what it saw as his misogyny and harmful influence on men.

I had never heard of Amerix. So before reading any further, I decided to spend some time reading his posts on X for myself. Here are a few:

1. Amerix
It is easy to blame your:
• Childhood
• Parents
• Tribe
• Government
It is much harder to accept responsibility for your own decisions.

The day a man stops looking for someone else to blame is the day he begins taking control of his life.


2. Amerix

Men,
A man who can:
- Cook
- Wash his clothes
- Clean his environment
- Organize his closet
- Mend & sew his clothes
- Budget his money

Cannot be manipulated by women.

Be this man!


3. Amerix

Men,
How to be a loser in life:
- Download TikTok,
- Start scrolling mindlessly,
- Ogle at naked women, laugh at shit videos & dumb jokes.

If you consume shit, you will become shit.


After reading dozens of posts like these, I found myself wondering if I had somehow landed on the wrong account.

What I found surprised me. I expected to find someone whose main focus was attacking women. Instead, I found someone consumed with challenging men.

  • Get healthy.

  • Stop making excuses.

  • Save your money.

  • Read books.

  • Learn a skill.

  • Exercise.

  • Build friendships with other men.

  • Take responsibility.

  • Become the kind of man others can depend upon.

What I found was a man who thought highly of masculinity and cared deeply about men who were struggling to find their place in a world that openly criticizes men as being toxic. He challenged them to stop making excuses, take responsibility, and work on themselves as men. I can’t remember hearing a comparable message from feminist writers directed toward women. Their emphasis has generally been on the obstacles women face, the ways society has failed them, and their claims of victimhood. Amerix’s message was very different. He held men accountable and urged them to become stronger, healthier, more disciplined, and more capable.

Why would millions of men and boys be drawn to someone like Amerix?

I don’t think it’s much of a mystery.

His message is remarkably simple: You matter as a man. Now get to work.

He challenges men to improve themselves while offering practical guidance on how to avoid the traps that derail so many lives. Beneath that challenge is another message—one many men have rarely heard—that they have value simply because they are men.

In a culture that casually speaks of toxic masculinity while rarely celebrating the positive possibilities of manhood, that message is powerful. Amerix tells men they have value, but he doesn’t stop there. He also tells them they have a responsibility to live up to that value.

Does Amerix talk about women? Absolutely. He has some strong opinions about women and repeatedly urges men to be cautious in their relationships. He encourages men to value themselves, maintain their own purpose, and not lose themselves in trying to satisfy every desire of a partner. I can understand why many feminists would object to some of his views. He is often blunt and sometimes makes sweeping statements about women. But after reading a number of his posts, I simply can’t say that women are the center of his work. They aren’t. Men are. His central project is encouraging men to become stronger, healthier, more disciplined, and more responsible.

Here’s one of his tweets about women:

Men, You are the driver of your bus. The bus is your life and the route is your purpose. A woman is a passenger in your bus. If you are a careless driver, she will alight. Don’t follow her. Improve your skill & keep going. Another passenger will board.

The paper concludes that Amerix’s message is ultimately dangerous. Here’s how the authors summarize their concern:

Amerix’s ideology thereby not only reproduces the experience of pressure, failure, depression and stress caused by the expectation to fulfil the role of the breadwinner (cf Schmidt 2024), but also fosters a sense of masculine entitlement among Kenyan men (cf Kimmel 2019) that, in case of ongoing lack of success, might produce feelings of rage and aggression. What presents itself as a form of self-scaling (Schmidt and Kibuye ) masculine repair might thus rather be a vicious cycle of destroying oneself, other men, society, and women.

I paused when I read that.

This is not merely a criticism of some of Amerix’s ideas about women or relationships. It is a much broader claim. The authors argue that his overall message of masculine self-improvement ultimately becomes “a vicious cycle” that destroys the man himself, other men, society, and women.

That is an extraordinary conclusion.

Extraordinary conclusions deserve equally strong evidence.

What surprised me was how little attention was given to the positive themes that dominate so much of his work—discipline, health, responsibility, purpose, and accountability. Those themes receive relatively little discussion, while the paper concludes that his overall message leads toward entitlement, aggression, and ultimately the destruction of oneself, other men, society, and women.

Then, a few pages later, the paper makes another striking claim: (emphasis mine)

Amerix’s suggested practices of masculine self-repair thus have three important
characteristics differentiating them from other forms of social repair. They are, firstly, not outward-oriented but practices of caring for one’s masculine self. They are, secondly, prone to paranoia because changing their masculine self will cause a change in how men see the world, namely as interlaced with feminist ideology and micro-practices that need to be uncovered and corrected. Lastly, masculine self-repair is considered self-scaling, that is small acts of (re)masculinizing are believed to cause changes in men’s relations to other people as well as cause the world to run according to its masculine nature again. According to Amerix, masculine self-repair therefore leads to a revelation of the fact that men live in a perverted world that can, however, be tilted back onto its masculine trajectory if enough men decide to repair their masculine selves.

Wait a minute.

The authors argue that Amerix’s message makes men “prone to paranoia” because they begin to see feminist ideology woven throughout modern society.

Really?

But that immediately raised another question in my mind.

If encouraging men to see feminist influence throughout society is said to foster paranoia, shouldn’t we also ask whether encouraging women to see patriarchy throughout society might produce a similar effect?

The point is not that either movement is necessarily paranoid.

The point is that the same psychological standard should be applied consistently.

If one worldview is examined for its tendency to heighten suspicion, then competing worldviews deserve the same scrutiny.

That seems reasonable to me.

This also brngs up a related issue. The authors seem upset that Amerix would make sweeping negative generalizations about women, Okay. But if they are going to take that route shouldn’t they also hold the same judgment against all of the sweeping generalizations about men that are made on a daily basis? Men are toxic, men are privileged, etc. I have never heard a feminist or feminist researcher hold themselves accountable in that manner. Have you?

I finished reading Amerix with a more positive impression than I expected.

I finished reading the paper with a more negative impression than I expected. Not because it criticized Amerix. But because I don’t think it gave an accurate representation of him.

Before we criticize anyone, we have an obligation to understand what they are actually trying to accomplish.

After reading both, I came away believing the paper understood Amerix’s most controversial statements. I’m not convinced it understood Amerix himself.

Men Are Good.

Amerix X account

Read full Article
See More
Available on mobile and TV devices
google store google store app store app store
google store google store app tv store app tv store amazon store amazon store roku store roku store
Powered by Locals