168 Sentences With "menfolk" | Random Sentence Generator

In meetings and retreats, chastened menfolk are working stuff out.

Recipes were a selling point for the menfolk of the village.

This is a women's prison and their menfolk are a bit unreliable.

You hung on when the menfolk went off to fight the Great War.

Echoing animal behaviorists, he suggests women offer positive reinforcement if their menfolk behave properly.

As menfolk, Townsend, Skrill-Dilly, and I make up that other 10 percent of lupus patients.

A time when we unblinkingly ate defrosted Kiev balls, mums quaffed Babycham—and the menfolk drank dodgy homebrew.

He wastes no time in kicking her out so the menfolk can scratch their balls and talk politics.

India has traditionally grappled with the problem of domestic abuse that women face at the hands of their menfolk.

Now that their menfolk are going to be saddled with a child, let's see how quickly this discussion turns around.

It's founded on one laughable assumption: that women are weak and fragile beings in need of safeguarding by strong menfolk.

If the menfolk seem to disappear in the blaze of Mary's febrile energy, well, perhaps that's as it should be.

She regretted that her menfolk were always being locked up, but she was proud that they were incarcerated with distinguished people.

Intriguingly, Goode takes refuge in a town dominated by women, who lost most of their menfolk to a mine collapse years earlier.

At the 20th century's start, white women in North Carolina could promise their menfolk that with votes they would strengthen white supremacy.

The presence of babies, children and jewelry offers proof that women did occupy Sandby borg at some point before their menfolk were slaughtered.

Some people never believed her own claim, calling her a fortune-hunter, and cruelly pointing out how much the Manfredi menfolk looked like the Maestro.

They mustn't be brainy, lest their menfolk feel slighted; they mustn't be willful; and they surely mustn't let too much of their real personalities show.

Whether that means women are leaving the field of battle with more of a grudge than that borne by menfolk is a question for another experiment.

One man is even more forward about his belief that a woman should only reveal her body if it's sexually appealing to the menfolk of the world.

As the water in her barrel ebbs dangerously low, and her menfolk fail to return to replenish it, Nora's denial slowly disintegrates, and her story radically changes shape.

If anyone tried to pursue that project, the region would go back to war as quickly as its menfolk could dig up the guns buried in their back gardens.

The small but lionhearted Homely Wench Society gathered at Flordeliza Castillo's window and looked down upon the mass of menfolk below, many of them bearing beverages and assorted foodstuffs.

As for Fionnula Flanagan, stuck in a wheelchair in a filthy mountain shack, the role of Maw — a scheming Irish matriarch herding two knuckle-dragging menfolk — is definitely a career low.

He is the kind of brute who makes Katherine sit silently at table while the menfolk converse, and Anna, whom he wrongly accuses of stealing, crawl on her hands and knees.

Image: Zach Portman/Utah State UniversityDo not be alarmed, but the menfolk of two newly-identified species of desert bees look an awful lot like ants, and scientists have no idea why.

For a hard-pressed female home-maker, the discipline and strong grass-roots organisation of a Pentecostal church can seem like a way of stabilising the family and steering the menfolk away from narcotics or violence.

In this way, Homeland offers a fascinating inversion on the "Women in Refrigerators" trope, in which female characters are sexually assaulted, tortured, and murdered just to spur the menfolk to vengeance or greatness (whichever comes first).

A century ago women fought the liquor industry as a menace to public health, accusing the booze business of putting the welfare of women and families in danger by selling so much alcohol to their menfolk.

In addition to avoiding the attention of predators, these quiet conversations could help mother-calve pairs fly below the radar of predatory menfolk, who are apparently always looking to snatch breeding-age females away for some whale sex.

Fathers, brothers, friends, and boyfriends shifted anxiously on the rattan love seat if you made them wait for you in the foyer as the parade of women walked by — sometimes snickering, always relishing how pained these menfolk appeared.

The Carpetbagger In his latest feature, "Chi-Raq," Spike Lee tells the story of the epidemic of gun violence in Chicago through the eyes of a gangster's girlfriend, who persuades women to withhold sex until their menfolk disavow firearms.

This show is about a group of close friends who got to know each other when the menfolk among them — Rome (Romany Malco), Eddie (David Giuntoli), Gary (James Roday), and Jon (Ron Livingston) — got stuck together in an elevator for several hours.

And listen to the nineteen-thirties tango that starts up, with couples dancing beneath a street lamp; suddenly, one by one, the women are left alone, clutching at emptiness where their partners ought to be—a reference to Russian menfolk, heading off to war.

So there's an added shiver of anticipation when the characters in John Doyle's ravishingly reconceived production of "The Color Purple" (adapted from Alice Walker's novel and first seen in more leaden form on Broadway in 2005) start singing that women better lock up their menfolk because Shug Avery's back in town.

I last reported from Srebrenica in 523, when the Office of the High Representative had just signed the order to establish the cemetery and memorial center at Srebrenica, and I traveled with a group of widows on their first visit back to the factory where many had last seen their menfolk.

I would also send to every schoolroom a photo of Willy Brandt, the West German chancellor, on his knees in the Warsaw ghetto in 1970 ("I did what people do when words fail them"); Mitterrand and Helmut Kohl, the French and German leaders, holding hands at Verdun in 1984 in the place where hundreds of thousands of their countrymen died fighting in 1916; Muslim refugees from the Bosnian town of Srebrenica, women and children, their menfolk executed by Serb nationalists, clamoring for help from United Nations forces in 1995.

They are most disappointed as reciprocal support from the menfolk is very sparse indeed.

A lament by the Danish women for their menfolk who leave to go on a viking on the grey sea.

A number of families eat meat preparations only during this period. In some villages, women are given a break from cooking and other household chores by their menfolk.

A widow may head the family but she cannot accompany the menfolk to various activities like construction or repairing works. Therefore, she is exempted from paying any fines for being absent.

In the dry summer, the grazing on the veld became parched, weakening the Boers' horses and draught oxen, and many Boer families joined their menfolk in the siege lines and laagers (encampments), fatally encumbering Cronjé's army.

At harvest time she helped the menfolk gather the crops. She typically kept a vegetable garden, and cared for the poultry and milked the cows. The husband handled the other livestock and the dogs.Ulrich, Good Wives pp.

The menfolk have a tendency to shave their hair in the frontal part of the head, and the back tuft of hair is tied into a chignon just above the nape. The womenfolk will keep their long auburn tresses tied into a bun kept at the back of the neck, although the widow will cut their hair short on the condition if they do not remarry. Like the Wancho, they tattoo their faces and bodies. Owing to the humid climate, the menfolk will wear a loincloth in front with cane belts, which acts as a waistband.

Folk songs are sung by women during weddings and on other social occasions. Menfolk sing dhamaal ( traditional Holi songs). Many villagers own TV's as well as radios and satellite dishes. The sound of popular Hindi music emanating from stereos and other devices is heard from different houses during the afternoon and evening.

On this day, the village menfolk went to the jungle to chase and catch a particular bird called 'Seitu' with bare hands. No weapons like gun, bow, arrow, spear or catapult, etc. were used while catching this bird. The one who caught the bird was considered the lucky man of the year.

Folk songs are sung by women during weddings and on other social occasions. Menfolk sing dhamaal ( traditional Holi songs). Many villagers own TV's as well as radios and satellite dishes. The sound of popular Hindi music emanating from stereos and other devices is heard from different houses during the afternoon and evening.

The action takes place in 18th century Venice. Four curmudgeonly husbands vainly attempt to keep their women in order. The women decide to teach their menfolk a lesson by allowing Lunardo's daughter Lucieta to see Filipeto, the son of Maurizio, before their pre- arranged marriage, even though the men have forbidden this.

Folk songs are sung by women's during weddings and on other social occasions. Menfolk sing dhamaal (traditional Holi songs). Many villagers own Computers, TV's as well as radios and satellite dishes. The sound of popular Hindi music emanating from stereos and other devices is heard from different houses during the afternoon and evening.

Folk songs are sung by women during weddings and on other social occasions. Menfolk sing dhamaal ( traditional Holi songs). Many villagers own TV's as well as radios and satellite dishes. The sound of popular Hindi music emanating from stereos and other devices is heard from different houses during the afternoon and evening.

They were the family > financiers and encouraged other wives who otherwise might have coaxed their > menfolk to accept company terms. Women's labor leagues organized a variety > of social, educational, and fund-raising functions. Women also violently > confronted "scabs", policemen, and soldiers. They had to stretch the food > dollar and show inventiveness in clothing their families.

Complexities of emotion and dramatic structure are neatly avoided by keeping all the menfolk offstage . . . Although the evening runs less than two hours, most of it is padding designed to space out the delayed plot revelations. There is plenty of gratuitous nostalgia . . . as well as an extremely tedious intrafamily talent contest performed after intermission.

In Turrbal thought, the origins of the division of the sexes was attributed to two distinct birds. Menfolk all came from the billing (a small house bat). Women in turn had their descent from a wamankan (night-hawk). Given their mythic function, they could not be eaten, but capturing and killing them was permitted.

Guezo, King of Dahomey > had an army of 3,000 women, to each of whom he was married, having sold all > the menfolk as slaves. For entertainment he indulged in the sacrifice of > trespassers from neighbouring West African countries. He welcomed the > approach of the naval officers, declaring Victoria and Albert as his closest > friends.

A Divided Heart is an Australian film directed by Denny Lawrence, released in 2005, portraying a complex romantic conflict set in wartime Sydney, 1942, involving two sisters and an American army officer. The plot explores the theme of the attraction of Australian women to free-spending Americans while their menfolk are absent on military service.

209 Mary was not easily intimidated: Dorothy L. Sayers in her novel Gaudy Night described her as "uncontrollable by her menfolk, undaunted by the Tower, and contempuously silent before the Privy Council". Francis Bacon is said to have remarked that while Lord Shrewsbury was no doubt a great man, there was one greater than he, his wife.

During the American Civil War, sexual behavior and gender roles and attitudes were affected by the conflict, especially by the absence of menfolk at home and the emergence of new roles for women such as nursing. The advent of photography and easier media distribution, for example, allowed for greater access to sexual material for the common soldier.

On ceremonial occasions, they may wear a crown of silver or gold. A spike or peak is fixed to the back of the crown, corresponding to the feathers worn by the menfolk. The Jainsem consists of two pieces of material fastened at each shoulder. The "Dhara" consists of a single piece of material also fastened at each shoulder.

Scene from first Paris production of Gwendoline, 1893 The Saxon village, situated in a valley, not far from the sea. Saxon villagers prepare for the day's work. Gwendoline warns her father, the Saxon chief Armel, about the menace of Danish pirates. After the menfolk leave, Gwendoline recounts her vision of being carried off by a Danish raider.

The Hafod Collection Llanfihangel is one of 53 villages in England and Wales (one of three in Wales) whose menfolk suffered no deaths during World War I. Collectively they are known as the Thankful Villages. It is also one of 14 villages that were "doubly thankful", in that it also lost no service personnel during World War II.

Raaslilas of Mathura have become an integral part of Indian Folklore. According to popular belief, Krshnaji had danced the Raas with gopis on banks of Yamuna river. Charkula is a traditional folk dance of the Braj. In this dance, a woman balances a column of deepikas on her head and dances to the accompaniment of Rasiya songs by the menfolk.

The quartet then taught the guys a few traditional barbershop songs in four part harmony. The women and children returned later to be entertained by their menfolk. At the conclusion, there was an announcement of the formation of the MOTAT Barbershop Chorus, ANZAC Day 1979. Of the 40 or so men there, about 35 turned up on the initial rehearsal night.

This is washed and dried under the sun. In the past, menfolk wore simple loincloths, supported by a woven rattan waistband called ambalad, while women wore only brief wraparound skirts made from bark. The Tagbanua later adopt some articles of Muslim clothing. At present, while many Tagbanwa still wear their traditional apparel, western-type clothing has found its way among the people.

Furthermore, the illness has killed many Lionian women, leading the menfolk to capture local beauties as concubines. When the Lionian High Priest challenges Sengo, Sengo convinces the Prince that the priest is a rebel and should be fed to the lions. Sengo takes on the duties of the High Priest. The Prince admires Lola but leaves to see his sick son.

The story is set in a remote village in Gujarat. Menfolk here, like in many other villages across India go to the cities to work, leaving behind their families. Mansukh (Naseeruddin Shah) after working for a long time in Dubai, returns to his native village. This is the village where all the men have gone to work in the cities.

Jason sheds a tear as they pull away from his home, Iolcus. The oars churn up the sea, wielded by heroic hands in time to Orpheus's stirring music. Soon the eastern coast of Thessaly is left behind. The first major port they reach is Lemnos, where the women, led by their Queen Hypsipyle, have recently murdered all their menfolk, including husbands, sons, brothers and fathers.

On the eve of the day called uruka, i.e., the last day of pausa, menfolk, more particularly young men go to the field, preferably near a river, build a makeshift cottage called Bhelaghar with the hay of the harvest fields and the bonfire or Meji, . the most important thing for the night. During the night, they prepare food and there is community feasting everywhere.

This is a group dance that is named after the Dollu -- the percussion instrument used in the dance. It is performed by the menfolk of the Kuruba community of the North Karnataka area. The group consists of 16 dancers who wear the drum and beat it to rhythms while dancing. The beat is controlled and directed by a leader with cymbals who is positioned in the center.

They consume 50 kg of maize, 20 kg wheat flour and 40 litres of milk daily. The family is male-dominated with women having much less freedom. The menfolk in the family prefer less-educated girls with a view that girls with more education can bring disharmony among them. Several marriages are performed collectively after which the couples settle down in and around the ancestral home.

A significant number of its inhabitants withdrew from the village in response to this warning, as many of the menfolk had answered Vaudreuil's call. At 3:00 am on October 4 Rogers marched his men near the village and then divided them into companies for the attack. The best shooters were placed to fire on anyone trying to escape the village. At about 5 am the attack began.

The dam is fully constructed and ready for use. The British lie to the villagers that the Raja was a British spy who would hand over the dam and all the villagers' lands to the British once the dam was completed. Infuriated, the menfolk of the village reprimands Lingeshwaran for his supposed actions, and they order him to leave Solaiyur forever. Lingeshwaran, fully knowing the double play behind this, wholeheartedly leaves.

Some orchestras chose destinations that were much farther away and did not return for years. Some went to the Near East, some to the Americas, and some even as far as Australia and New Zealand. Wives sometimes went along to look after their menfolk, and children were born overseas as well. All these “minstrels” brought good earnings back home with them, investing them in cropland, livestock, houses and farms.

Once married, Abner became relatively domesticated. Like Mammy Yokum and the other "womenfolk" in Dogpatch, Daisy Mae did all the work, domestic and otherwise — while the useless menfolk generally did nothing whatsoever. Mammy Yokum: Born Pansy Hunks, Mammy was the scrawny, highly principled "society" leader and bare knuckle "champion" of the town of Dogpatch. She had married the inconsequential Pappy Yokum in 1902; they produced two strapping sons twice their own size.

This symbol pre-dates Christianity: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Hebrews 6:19 (KJV). Despite this, Dame Mary Reade died childless. From here and though the doorway to the east side is the state drawing room; so called because this is where the ladies would withdraw after dinner, leaving the menfolk to smoke and sample the cellar.

Some wear head or chest ornaments with strings of coral, agates, shells and silver coins. They wear big copper earrings that hang to the shoulder. The menfolk often put on linen sleeved tunics over shorts, and almost every man wears a string of coral on his left ear and hangs a machete from the left side of his waist. When they go out, they often carry machetes, bows, and arrow bags made from animal felt.

Hart always regarded himself as a boy and begged his family to cut his hair and let his wear trousers. Hart disliked dolls but enjoyed playing doctor. He hated traditional girl tasks, preferring farm work with the menfolk instead. The self reliance that became a lifelong trait was evident early: once when he accidentally chopped off his fingertip with an axe, Hart dressed it himself, saying nothing about it to the family.

The menfolk went around the village whooping in full traditional attires and the whole villagers came to the public ground in the evening with their rice beer and food stuffs. The youth collected firewood and made bonfire at night where the villagers gathered and shared their foods and drinks with one another. Eating, drinking, merriment and various cultural events continued. The fifth day is known 'NIINGOUTO' means the last day of the festival.

He hasn't found anything. Liz McDonald (Beverley Callard) turns to Deirdre for help after Jim beats her up, with Roy paying her taxi fare for her. Roy gives Liz flowers and advises her to report Jim to the police for assault. Roy takes charge as the menfolk - Jack, Bill, Martin, Fred Elliott (John Savident), Alf Roberts (Bryan Mosley), Gary Mallett (Ian Mercer) and Billy Williams (Frank Mills) - set off to the races.

She performed a "traditional 'dance celebrating the return home of the menfolk'" and was voted into third place by the viewers. Sanderson starred in the fitness videos "Cardiofunk" (1990) "Body Blitz" (circa 1992) with Derrick Evans. She appeared in "Billy's Olympic Nightmare", a one-off exclusive BBC Red Button episode of EastEnders which was aired on 16 July 2012. and was a contestant in Dancing on Ice goes Gold program on ITV on 22 July 2012.

Nurses were prominent among the figures representing the services and women were central to the group sculpture, "Sacrifice". Hoff explained the prominent position of the women in this work in 1932: "Thousands of women, although not directly engaged in war activities lost all that was dearest to them. There was no acknowledgment of them in casualty lists, lists of wounded, maimed and killed. In this spirit I have shown them carrying their load, the sacrifice of their menfolk".

In Nova Scotia, United Mine Workers took control of the coal miners in 1919. Women played an important, though quiet, role in support of the union movement in coal towns during the troubled 1920s and 1930s. They never worked in the mines, but they provided psychological support, especially during strikes when the pay packets did not arrive. They were the family financiers and encouraged other wives who otherwise might have coaxed their menfolk to accept company terms.

They were then braided to produce a woven strip which was sold on to the makers of hats, baskets and other wares.Yaxley, Chapter 6 The plaiting was carried out by women and children who were taught the skills in plait schools. At its peak in the early nineteenth century a woman could earn more by plaiting than a man could earn on the land. There was concern that the industry led to dissolution and idleness in the menfolk.

It is a declared cottage industry as it is made in the houses of the craftsmen. Its manufacture is the prerogative of the menfolk only. A plaque made in the 20th century was displayed at the Government Museum in Thanjavur during 2011. This plaque made of the prescribed metals has in the relief images of Nataraja, the sage Pathanjali, and the goddess Sivakami in a standing posture over a lotus flower, encrusted at the plate's central part.

Bennett elaborated, > It's this world where the Marvel heroines are leaders in their own > civilization. I really didn't want to have some kind of validating reason... > So I didn't want to do anything like, "all the men disappeared years ago" or > "ever since all the menfolk were killed in that war" or something like that. > There are men—there are heroes there. You'll see familiar faces and > favorites, but the heroines are in charge, by majority.

Later adapted into the 1954 musical Seven Brides for Seven Brothers, it tells the story of seven gauche but sincere backwoodsmen, one of whom gets married, encouraging the others to seek partners. After a social where they meet girls they are attracted to, they are denied the chance to pursue their courtship by the latter's menfolk. Following the Roman example, they abduct the girls. As in the original tale, the women are at first indignant but are eventually won over.

Benvenisti, 2000, p. 138Khalidi, 1992, p. 20. Gives the date as 28 March and that The New York Times reported 49 Jews dead and six Arabs, and that the convoy consisted of five trucks and an armored car. In April 1948, the Haganah prepared an initial blueprint for an operation called "Ehud", which provided for attacks on al-Kabri, al Nahar, al-Bassa and al-Zib for "the destruction of the gangs [and] the menfolk, [and] the destruction of property".

It was also mandatory, in the Yisi group, for the bride to fetch either water or brine early the first morning at her new home after the marriage. Marriage within the same clan is forbidden. If done so, they are either separated or the whole menfolk of the village have to perform a cleansing ritual which involves feasting in the outskirt of the village near a water source. The leftover meat or food items are forbidden to be brought home.

From the point of view of castle romanticism the Knights' House was the abode of a stronghold's menfolk; at Neuschwanstein, estate and service rooms were envisioned here. The Bower, which complements the Knights' House as the "ladies' house" but was never used as such, defines the south side of the courtyard. Both structures together form the motif of the Antwerp Castle featuring in the first act of Lohengrin. Embedded in the pavement is the floor plan of the planned palace chapel.

Sources often used include magazines published—by men—for female readers. Typically fictional and nonfictional stories focused on social roles as mothers and wives, especially in dealing with hardships of housing and food supplies, and financial concerns in the absence of menfolk at war. Problems of fashion wartime were a high priority in such magazines in all major countries.Jacqueline M. Atkins, ed. Wearing Propaganda: Textiles on the Home Front in Japan, Britain, and the United States, 1931-1945 (Yale UP, 2005) .

Qastina was in the territory allotted to the Arab state under the 1947 UN Partition Plan. Upon Israel's declaration of independence on 15 May 1948, the armies of neighbouring Arab states invaded, prompting fresh evacuations of civilians fearful of being caught up in the fighting. The women and children of Qastina were sent away to the village of Tell es-Safi by the menfolk at this time, but they returned after discovering there was insufficient water in the host village to meet the newcomers' needs.Morris, 2004, p.

Stephen Vincent Benét wrote a short story called "The Sobbin' Women" that parodied the legend of the rape of the Sabine women. Later adapted into the musical Seven Brides for Seven Brothers, it tells the story of seven gauche but sincere backwoodsmen, one of whom gets married, encouraging the others to seek partners. After a social where they meet girls they are attracted to, they are denied the chance to pursue their courtship by the latter's menfolk. Following the Roman example, they abduct the girls.

She noted that, though she had worked hard as the sole provider for the family, it was worth it. She added, "If my menfolk could only find jobs I could ease up a bit and a mighty big worry would be off Eddie's mind." In April 1936, Tolan, along with many other sports champions and stand outs, were honored at a banquet in Detroit, MI.Degeer, Vern (April 20, 1936) Sport Gossip. The Windsor Daily Star This Banquet was the first celebration of Champions Day.

Often a castle was vulnerable just through the absence of a few able-bodied men whilst they were out hunting or working in the fields. Even without supplies the remaining castle residents could hold out in the bergfried until the return of their menfolk and were protected from abuse and rape. The safe refuge of the bergfried was certainly very welcome at a time when state and social structures were just beginning to take shape. During later expansions additional towers were often designed as shell towers.

Plans for cattle raids, and other important decisions, are decided by the menfolk, with the views of the elders carrying great weight. The Dodoth are less well armed than their neighbors, and in 1979–81 lost practically all of their cattle to better-armed raiders. In 2004 there were violent clashes between the Dodoth and the Turkana people of Kenya, to the east. Several Turkana were kidnapped and had begun to be integrated into Dodoth families by the time a peace conference was held in 2005.

Prairial uprising Félix Auvray, 1831 Early on 1 Prairial the tocsin was sounded in the Faubourg Saint-Antoine and in the Jardin des Plantes. Once more, as in October 1789, it was the women that took the initiative and brought their menfolk into action after them. In the Faubourg du Nord (Saint-Denis) they called the men out from the workshops at 7 o'clock in the morning. There were food riots and assemblies of women at bakers' shops in Popincourt, Gravilliers, and Droits de l'Homme.

Oliver recovered after four days, and was one of the lucky ones—his brother later estimated that one in ten of those who took the Trail perished during the journey. Ezra Meeker remembered meeting one wagon train, slowly moving east against the flow of traffic. That group had made it as far as Fort Laramie (today in Wyoming) before losing the last of its menfolk, and the women and children turned back, hoping to regain their homes in the East. He never learned if they made it.

They take part in the organisation and the running of markets and are also responsible for their upkeep. This is vitally important because marketplaces are the focal points for gatherings and social centres in their communities. In the past when the men of the villages would go to war, the Queen Mothers would lead prayer ceremonies in which all the women attended every morning to ensure the safe return of their menfolk. The high priestess is the woman chosen by the oracle to care for the convent.

The first jail was built in the North Park and replaced at least once; the structure can not have been very substantial because in 1901 the town fathers were forced to appoint a committee to inquire into what had happened to the jail.Towanda, McLean County, ca 1976, pp 24-28. Perhaps the most exciting event in the town's history was the attack on the Buena Vista Tavern. A group of local women took exception to the amount of money their menfolk were spending on whiskey.

Exceeding every burlesque stereotype of Appalachia, the impoverished backwater of Dogpatch consisted mostly of hopelessly ramshackle log cabins, "tarnip" fields, pine trees and "hawg" wallows. Most Dogpatchers were shiftless and ignorant; the remainder were scoundrels and thieves. The menfolk were too lazy to work, yet Dogpatch gals were desperate enough to chase them (see Sadie Hawkins Day). Those who farmed their turnip fields watched "turnip termites" swarm by the billions every year, locust-like, to devour Dogpatch's only crop (along with their homes, their livestock and all their clothing).

They were founder members of the Soil Association and their work was an influence on Lady Eve Balfour, its first president. During the Second World War, Pearse proposed a "homestead" scheme for mothers and children whose menfolk were away at war. She believed they could live healthily and productively in farm communities.British Medical Journal: Innes H. Pearse, A Homestead Scheme For Mothers And Children, 2:4222, December 1941 A few families from Peckham did go to live at Oakley Farm during the war until it was requisitioned by the RAF.

Many plots involve railroad executive Homer Bedloe's futile attempts to shut down and scrap the Hooterville Cannonball. Occasionally, youngest daughter Betty Jo can be found with her hand on the Cannonball's throttle, as running the train is one of her favorite pastimes (being something of a tomboy with an interest in mechanics is one of her character traits). Trips on the Cannonball usually include a stop in Hooterville at Drucker's Store, run by Sam Drucker (Frank Cady). Drucker's is the local hub, where menfolk come to play checkers and chat.

This horrifies Jack, as it means he spends his work and home life in the same building as his mother-in-law. Jack tries in vain to get Hilda to take her job back, but Hilda is adamant that she won't return. Meanwhile, Amy causes trouble for the area's elder menfolk, accusing Percy Sugden of lechery, and telling Sam Tindall that he is "gorgeous". However, Amy herself falls into trouble when Sally Webster sees her shoplifting from Alf Roberts's shop, and then giving them to Vera as "presents".

Glasgow Galloway Brotherly Association was a friendly society formed by a few Gallovidian men who had gone to Glasgow to find better opportunities. In the days long before welfare benefits, they put aside a few pennies to help the wives and children back in Galloway, who perhaps had fallen on hard times when the menfolk were off in Glasgow seeking their fortune. At the same time it enabled retention of a link with their heartland and a real purpose of providing some form of tangible benefit for those at home.

At the start southern women gave zealous support for their menfolk going off to war. They saw the men as protectors and invested heavily in the romantic idea of men fighting to defend the honor of their country, family, and way of life. Mothers and wives were able to keep in contact with their loved ones who had chosen to enlist by writing them letters. African American women, on the other hand, had experienced the breakup of families for generations and were once again dealing with this issue at the outbreak of war.

The women of Hanseong joined their menfolk, bringing up rocks in their skirts. In the course of 9 assaults, the Japanese pushed the Koreans back to their second line, but could no further, losing about 10,000 dead in the process. The Chingbirok wrote: "Kwon Yul ordered his soldiers to gather the dead bodies of the enemy and vent their anger by tearing them apart and hanging them on the branches of the trees". Facing unexpected resistance and mounting casualties, Katō burned his dead and finally pulled his troops back.

Type of uniform worn by Canadian Army Medical Corps Nursing Service and Mess Uniform during the First World War The First World War opened up many new opportunities for paid employment and unpaid volunteer work for women. They maintained families and supported morale with so many menfolk gone. About 3,411 women became nurses serving in uniform with the services. When war broke out, Laura Gamble enlisted in the Canadian Army Medical Corps, because she knew that her experience in a Toronto hospital would be an asset to the war efforts.

Gone with the Wind has been criticized as having perpetuated Civil War myths and black stereotypes. David Reynolds wrote that "The white women are elegant, their menfolk are noble or at least dashing. And, in the background, the black slaves are mostly dutiful and content, clearly incapable of an independent existence." Reynolds likened Gone with the Wind to The Birth of a Nation and other re-imaginings of the South during the era of segregation, in which white Southerners are portrayed as defending traditional values, and the issue of slavery is largely ignored.

The next task was to capture Turtuk on the left bank of the Shyok river. On 14 December, the force commenced the advance to take Turtuk village attack while simultaneously commencing mortar fire on the Pakistani defences to soften them up. When the mortar fire stopped and the force entered Turtuk village, it found that the Pakistani defenders had fled the previous night. Only the menfolk of the village were still present in the village while the women and children were hiding in a nullah nearby, afraid of violence and atrocities by the Indian troops.

The game of Gaigeln is mentioned as early as 1844, along with Ramsen, Hopsen, Hundert und Eins, German Solo, Laubobern and Black Peter, as one of the usual card games played by the menfolk in Württemberg. Specific Gaigel cards were being sold in 1845 in an advertisement in the Kempten Zeitung.Kemptner Zeitung für das Jahr 1845, 62nd year, Dannheimer, Kempten, p. 656. In 1846 it is described as a "new card game" that the author and language researcher, Raimund Jacob Wurst (1800-1845), had learned in Bad Ditzenbach in 1843.

The islanders had a tough life, and survived by exploiting the thousands of sea birds living on the islands. There are a large number of cleits, huts used for storing dried sea birds, fish, hay and turf. The islanders had a very democratic system, and decisions were taken by an island council, made up of all the menfolk. The present village was set out in the 1830s above Village Bay; in the 1880s some of the population left for Australia, with the remaining inhabitants being evacuated in 1930.

It is operated with hands and does not require the usage of feet. The upper part of the body of the women is covered by a Parsa or Argon. Modern Hajong women occasionally wear 'Patin' to cover the lower part of the body from waist to ankle similar to Garo and Mizo tribes. The menfolk cover their bodies with a hand woven piece of cloth called as Ningti, a loin cloth and Gamsa used to cover the lower part of the body and during winter use a scarf called kompes.

There is an unsubstantiated story of Rosa May, a prostitute who, in the style of Florence Nightingale, came to the aid of the town menfolk when a serious epidemic struck the town at the height of its boom. She is credited with giving life-saving care to many, but after she died, was buried outside the cemetery fence. Bodie had a Chinatown, the main street of which ran at a right angle to Bodie's Main Street. At one point it had several hundred Chinese residents and a Taoist temple.

" Audiences polled by CinemaScore gave the film an average grade of "B" on an A+ to F scale, the same score earned by the 2001 film; PostTrak reported filmgoers gave it a 70% positive score. Michael Phillips of the Chicago Tribune gave the film 2 out of 4 stars and said, "The Lara Croft reboot Tomb Raider isn’t half bad for an hour. Then there’s another hour. That hour is quite bad. It’s no fun watching your action heroine get shoved, punched and kicked to the sidelines of her own movie, while the menfolk take over and take turns overacting before expiring.

In January 1704, the ship left Loire, France for La Mobile, La Louisiane, New France. The ship that brought additional pioneers and yellow fever to the French colony of the original Mobile site, arriving in August 1704. The ship brought filles à la casquette to help found the colony with womenfolk for the menfolk; also called Pelican Girls, after the ship they were transported on; and Casket Girls or Cassettes, for the boxes, called casquettes, used to carry their belongings. The yellow fever had been acquired in a stopover in Cuba on the way to Mobile.

Only after the industrial revolution started and the menfolk could travel to nearby towns and cities to earn extra money, did the situation improve somewhat. Many "Winkelser" citizens were skilled builders and worked as stonemasons, bricklayers or carpenters in Westfalen, or in Siegerland or in Bergische during the spring and summer months, leaving the old, the women and children to plough and work the fields. In the long Winter months they occupied themselves with home-work and many were skilled weavers, filter-makers or potters. There were once two very large ovens to bake the pottery products of this small village.

It was believed that a man would not kill any wild animal if his weapons were touched by a woman. Among the Phor group of people, if a woman is divorced by her husband due to her adulterous act or thefts, no men from the village will marry her. Among the Meluri-Lephori group, though women, irrespective of age may be present during wild animal kills or a fish catch sharing, will be ranked at the bottom. While menfolk follow an order from oldest to youngest, where the oldest get the biggest share followed down to the youngest.

The introduction of Basotho migrant labour from Lesotho into South African mines in the 1920s led to the development of famo. It originated in the setolotolo bow songs that the menfolk would sing as they walked along, alternating between the bow to fill in the chorus and the voice as the lead part. With the introduction of European instruments, the korosetina (concertina) and koriana (accordion) were adopted. The concertina was initially favoured as it could be played whilst singing and was easily carried but the accordion was eventually favoured for its bigger sound which was better for dancing.

He was followed in death by Gjon Serreqi, a Catholic patriot, who had been sent to a prison camp by the German SS in 1944. Serreqi had directed the clandestine ND while serving as a teacher in the Sami Frashëri high school in the historic center of Pristina, whose students organized an LNDSh Student Youth Committee. On 11 March 1945, the Albanian women of Đakovica went into the streets to protest against the drafting of their menfolk to serve the Yugoslavs in the repression of NDSH. Many of the women protesters were arrested and received lengthy prison sentences.

Rose Lomathinda Chibambo (8 September 1928 – 12 January 2016) was a prominent politician in the British Protectorate of Nyasaland in the years leading up to independence as the state of Malawi in 1964, and immediately after. Rose Chibambo organised Malawian women in their political fight against the British as a political force to be reckoned with alongside their menfolk in the push for independence. She was arrested on 23 March 1959, two days after giving birth to a girl, and taken to Zomba prison. Her fellow freedom fighters, including Hastings Banda were arrested earlier, on the morning of 3 March when governor Robert Armitage declared a state of emergency.

They faced danger without having menfolk in the traditional role of their protectors.Gaines M. Foster, Ghosts of the Confederacy: Defeat, the Lost Cause and the Emergence of the New South, 1865-1913 (1985) p 30 Historian Jacquelyn Dowd Hall argue that the UDC was a powerful promoter of women's history: The work of women scholars was ignored by the male-dominated history profession until the 1960s, when the first breakthroughs came.Bonnie G. Smith, "Women's History: A Retrospective from the United States," Signs: Journal of Women in Culture & Society, Spring 2010, Vol. 35 Issue 3, pp 723-747 Gerda Lerner in 1963 offered the first regular college course in women's history.

In 1948, Tell es-Safi was the destination for the women and children of Qastina, sent away by the menfolk of Qastina at this time, but they returned after discovering there was insufficient water in the host village to meet the newcomers' needs.Morris, 2004, p. 176 On 7 July Givati commander Shimon Avidan issued orders to the 51st Battalion to take the Tall al-Safi area and "to destroy, to kill and to expel [lehashmid, leharog, u´legaresh] refugees encamped in the area, in order to prevent enemy infiltration from the east to this important position."Givati, Operation An- Far, 7 July 1948, IDFA 7011\49\\\1.

They faced danger without having menfolk in the traditional role of their protectors.Gaines M. Foster, Ghosts of the Confederacy: Defeat, the Lost Cause and the Emergence of the New South, 1865–1913 (1985) p 30 Historian Jacquelyn Dowd Hall argues that the UDC was a powerful promoter of women's history: The major departments had few if any women professors. Breakthroughs began in the late 1960s, as increasing numbers of women entered graduate schools, wrote seminar papers that became journal articles, and finished dissertations that became published books. By the 1970s, major publishers were eager to have a few titles on women in their list, and journal editors were equally receptive.

Spring of 1905) by Stanisław Masłowski, 1906 – Cossacks patrol at Ujazdowskie Avenue in Warsaw (National Museum in Warsaw) In 1905, the Cossack hosts experienced deep mobilization of their menfolk amid the fighting of the Russo-Japanese War in Manchuria and the outbreak of revolution within the Russian Empire. Like other peoples of the empire, some Cossack stanitsas voiced grievances against the regime by defying mobilization orders, or by making relatively liberal political demands. But these infractions were eclipsed by the prominent role of Cossack detachments in stampeding demonstrators and restoring order in the countryside. Subsequently, the wider population viewed the Cossacks as instruments of reaction.

Although women could not vote, he calculated that they could significantly influence how their menfolk voted, and they also inculcated the party ideology in their children. To maintain his female following, Lueger remained a bachelor and publicly disavowed any private life, claiming that he was too busy because he belonged totally to "my Viennese". After his death there was a scandal when his long-time mistress, Marianne Beskiba, published a tell-all memoir including facsimiles of love letters from him; the book provides useful information about his political tactics and how the party was run.Richard S. Geehr, Karl Lueger: Mayor of Fin de Siècle Vienna, Detroit: Wayne State University, 1990, , pp.

"Mi Chico Latino" received mixed reviews from music critics. Jon Perks, whilst reviewing Schizophonic for Sunday Mercury, gave a positive review, stating, "Okay, so it sounds like a hybrid of La Vida Loca and Madonna's La Isla Bonita, but with a swimming-costumed Geri on the cover and a summery tune, it's a winning combination". Chris Charles from BBC News commented that "Mi Chico Latino" could be mistaken with "Spice Up Your Life", Halliwell's previous hit with the Spice Girls. For Russell Baillie from The New Zealand Herald, Halliwell spends time on the album "flashing her eyelashes at [menfolk], especially if they're foreign", calling the song "glutinous".

HUMANFOLK is the musical collaboration and concept band of guitarist-composer Johnny Alegre with the New York–based Fil-Am percussionist Susie Ibarra and her husband, drummer Roberto Juan Rodriguez, together with the multi- instrumentalist Cynthia Alexander and the electronica exponent Malek Lopez. This collective is a pioneering effort marking the convergence in a contemporary Philippine setting of multiple musical idioms (jazz, rock, electronic music, kulintang, agung and indigenous percussion, with Iberian and folk music influences). The group's name is a deliberate conjoining of the words "human" and "folk", akin to "menfolk" and "womenfolk", without prejudice to gender and frequently set in all caps to distinguish it from a dictionary term.

Tinkle and Chumley enjoy the attention given to them by the tribal women, and Tinkle and Chumley are stunned to find that their elusive Oozlum Bird is in fact a sacred animal to the Lubby-Dubby females. It transpires that the Lubby-Dubbies need the menfolk to save themselves from extinction, as no males have been born in Aphrodisia for over a century. The men think their dreams have come true....until Leda makes it clear that the Lubby-Dubby women have no intention of letting them go. Tonka implies that the last man who tried to escape Aphrodisia was murdered by the tribe.

McLachlan's battles with the American UMWA leadership, particularly the dictatorial John L. Lewis, demonstrated his commitment to democratic unionism for the miners and a fighting union, but Lewis won and ousted McLachlan from power.David Frank, J. B. McLachlan: A Biography: The Story of a Legendary Labour Leader and the Cape Breton Coal Miners (1999) p 97 Women played an important, though quiet, role in support of the union movement in coal towns during the troubled 1920s and 1930s. They never worked for the mines but provided psychological support especially during strikes when the pay packets did not arrive. They were the family financiers and encouraged other wives who otherwise might have coaxed their menfolk to accept company terms.

The book appeared in at least thirty-three editions and reached approximately one million readers.Available free as an e-book for download at Project Gutenburg. The most famous reader was perhaps United States President Theodore Roosevelt who suggested reading the book to listeners during a 1908 speech: "I cordially recommend the first chapter of Aunt Jane of Kentucky as a tract in all families where the menfolk tend to selfish or thoughtless or overbearing disregard to the rights of their womenfolk." Beulah Strong, an artist trained in Paris and teaching at Potter College in Bowling Green, Kentucky, used the description of Aunt Jane at the beginning of the story, "Sally Ann's Experience," as her model for the book's frontispiece.

Children's ward c1908 with rocking horse Queen Mary on the Queen Mary Wing in 1926 A 1926 extension with rooms for officers' wives and children was intended to offer medical facilities at "moderate charges" to women of the officer class, matching what was available to their menfolk.'Hospital For Officers' Wives', The Times, 6 Jan, 1927, p. 7 Queen Mary was said to be interested in this new policy of the military authorities and granted permission for a new extension to be called the Queen Mary Wing. This wing was in fact two separate "unpretentious" extensions to east and west which blended in with the original building and provided accommodation for up to six women and eight children.

While these categories apply to suicide today, it is these types of personalities that made people more susceptible to suicide anciently. In ancient India, two forms of altruistic suicide were practiced. One was Jauhar, a mass suicide by women of a community when their menfolk suffered defeat in battle, the women fearing retribution, rape, enslavement, and worse by the enemy soldiers; the other was Sati, the self-immolation of a widow on the funeral pyre of her husband, or her suicide shortly afterwards, the pretexts varying, whether for emotional, or for religious, or for anticipated economic destitution, especially if elderly, or even compulsion, sometimes a family's avaricious means to more expeditiously redistribute the widow's property.

The Protestant religious revivals of the early 19th century had a profound impact on shaping the moral values of the affected voters, pushing them into moralistic political programs, such as opposition to slavery and to calling for prohibition of alcoholic beverages. Revivals and perfectionist hopes of improving individuals and society continued to increase from 1840 to 1865 across all major denominations, especially in urban areas. Evangelists often directly addressed issues such as slavery, greed, and poverty, laying the groundwork for later reform movements.Timothy L. Smith, Revivalism and Social Reform: American Protestantism on the Eve of the Civil War (1957) Although the women could not vote or hold office, they could influence the political viewpoints of their menfolk.

Much of the female population of an emerging 19th century Wales was based in the low-waged, densely-populated, industrialised valleys of the south. At first women found work in metalworking and coal extraction, but then faced mass unemployment after the 1842 Mines and Collieries Act had prohibited them from working underground. The coal mining industry, with its absence of pithead baths, led to unpaid women's employment as the need to keep both their homes and the family's menfolk clean became a never ending task. This led to the image of the stoic Welsh Mam, a matriarch of the home, but little could be further from the truth in a society controlled by men.

In April of that year, Anderson also established the Women's Federal League as a separate, though related, organisation to the Australasian Federation League. Maybanke Anderson herself became the Women's League's Honorary Secretary. Though the Bathurst People's Convention of 1896 had included a women's organising committee, the League formed by Anderson was the first organisation specifically established to get women to take an active political role in the wider Federation campaign in NSW. However, as women did not have the vote in NSW, the purpose of the League was to urge women to encourage their menfolk to support the federation cause and vote for federation in the referendum scheduled for 3 June 1898.

Church of Scotland Papers. p.34 After due process the Presbytery found him guilty on three counts, however he appealed to the Synod who reversed the decision of the Presbytery, who then took it to the General Assembly of the Church of Scotland and here the minister was found not proven on all counts and he was reinstated. It was requested that all the evidence put before the assembly should be cremated due to the salacious nature of the accusations.The Kilmarnock Standard, May 30, 1885 A meeting was held by mainly the menfolk of Kilmaurs and the result was a finding of a miscarriage of justice and the Presbytery were thanked for their involvement.

Chronicle of Man, Vol I, under the year 1098 If the latter version is accurate then Óttar would appear to have been a sovereign prince within the island before the arrival of Magnus Barefoot, rather than a royal vassal. All versions agree that in 1098 a battle was fought between the forces of Óttar, with many men from the north of the island adhering to his cause, and those of MacManus or Macmaras at Santwat (Santroust or Sandwath). Accounts indicate that the fight was long and sanguine, with heavy losses on both sides. The followers of MacManus were winning when the women of the north rallied their menfolk who then reversed the course of the battle.

For a discussion of the sociological and religious aspects of the mixing of women with the generally male crusaders, the reader is referred to the referenced documents. Further information can be found in Women of the Crusader States or in the companion article Crusades. While many women remained home to act as regents for their estates during the crusades, others accompanied their husbands and other family members on their quests, even going so far as to fight in emergency situations when their menfolk fell in battle. It was no surprise that noblewomen would participate in combat in certain situations, their upbringing likely preparing them for this possibility, going so far as to include lessons on riding into battle.

Americans wanted more opportunities for their young people to learn vocational skills and to learn valuable home and life skills. However, home economics was still dominated by women and women had little access to other vocational trainings. As stated by the National Education Association (NEA) on the distribution of males and females in vocations, “one-third of our menfolk are in agriculture, and one-third in non-agricultural productive areas; while two-thirds of our women are in the vocation of homemaking”. Practice homes were added to American universities in the early 1900s in order to model a living situation, although the all-women ‘team’ model used for students was different from prevailing expectations of housewives.

The ghost of the dead hero appeared and so terrified the horses, that they threw and trampled upon the invaders, who were forced to retire. Pompey is said to have found them in the army of Mithridates. Jordanes' Getica (), purporting to give the earliest history of the Goths, relates that the Goths' ancestors, descendants of Magog, originally dwelt within Scythia, on the Sea of Azov between the Dnieper and Don Rivers. After a few centuries, following an incident where the Goths' women successfully fended off a raid by a neighboring tribe, while the menfolk were off campaigning against Pharaoh Vesosis, the women formed their own army under Marpesia and crossed the Don, invading Asia.

At the start southern women gave zealous support for their menfolk going off to war. They saw the men as protectors and invested heavily in the romantic idea of men fighting to defend the honor of their country, family, and way of life. Mothers and wives were able to keep in contact with their loved ones who had chosen to enlist by writing them letters. African American women, on the other hand, had experienced the breakup of families for generations and were once again dealing with this issue at the outbreak of war. Richmond bread riot, 1863 By summer 1861, the Union naval blockade virtually shut down the export of cotton and the import of manufactured goods.

A conservative, Strachan supported his nation during the War of 1812, using his sermons to support the suspension of civil liberties. Upon hearing that of the fall of Fort Detroit to British forces, Strachan declared in a sermon: "The brilliant victory... has been of infinite service in confirming the wavering & adding spirit to the loyal". Strachan had the young women of York knit flags for the militia regiments in which their menfolk were serving in and organized fundraising drives to give the militiamen serving on the Niagara frontier shoes and clothing. In December 1812, Strachan founded the Loyal and Patriotic Society of Upper Canada which raised £21,500 to support the families of militiaman and care for the wounded.

The Tangsa's habitation along the Myanmar border resulted in cultural influence from neighbouring groups across the border and the adoption of Burmese dress among many tribal members. Traditionally, the Tangsa kept long hair in both sexes, which is tied into a bun and covered with a piece of cloth, known in some Tangsa varieties as the Khu-pak / Khu-phop. The menfolk traditionally used to wear a long and narrow piece of cloth called lamsam / lengti that barely covers the hip and pelvis region. However, nowadays they wear a broad cylindrical piece of cloth called lungi that is green in colour and is lined with yellow, red and white yarns, and accompanied with a sleeveless shirt.

The word 'Wainui-o-mata' is a Māori name made up of the words Wai = water, Nui = big, O = of, and Mata – which could refer to a woman's name. The origins of the word are disputed, but one commonly accepted translation refers to the women who came over the Wainuiomata Hill to evade marauding tribes from the north, and who sat wailing by the stream after the slaughter of their menfolk. From this we have 'faces streaming with water' or 'tears' although it could equally refer to the large pools of water which lay over the swampy surface (face) of the northern end of the Valley, or the river itself which is known to flood the Wainui (Coast Road) valley.

Liebiger wrote that while Tolkien's female characters appear like "chaste medieval ladies of courtly romance", doing little but encouraging their menfolk to be heroic, Shelob is a disgusting female monster, and the few prominent women are in fact extremely powerful. Further, Tolkien's attitude to destructive masculine power is "compatible with that of contemporary feminists". Ann Basso, writing in Mythlore, commented that all the women in The Lord of the Rings are either noble, like Arwen and Galadriel, or simple rustics, like Rosie Cotton, with one exception: Goldberry, the River-woman's daughter, wife of Tom Bombadil. All the same, she writes, "Close analysis of the text, however, reveals a roster of women whose characters are rich and diverse, well drawn, and worthy of respect".

Lord Kitchener gave official approval for the measure almost instantly and the response was impressive. Manchester raised nine specific pals battalions (plus three reserve battalions); one of the smallest was Accrington, in Lancashire, which raised one. One consequence of pals battalions was that a whole town could lose its military-aged menfolk in a single day of battle.Adrian Gregory, The Last Great War (Cambridge, Cambridge University Press: 2007) May 1915 poster by E. J. Kealey, poster No. 75 from the Parliamentary Recruiting Committee The women's suffrage movement was sharply divided, the slight majority becoming very enthusiastic patriots and asking their members to give white feathers (the sign of the coward) in the streets to men who appeared to be of military age to shame them into service.

Indian men were the trappers who killed the animals for their furs, but normally it was the women who were in charge of the furs that their menfolk had collected, making women into important players in the fur trade. Indian women normally harvested the rice and made the maple sugar that were such important parts of the traders' diets, for which they were usually paid with alcohol. Henry mentioned how at one Ojibwe village, the men only wanted alcohol in exchange for furs while the women demanded a wide variety of European goods in exchange for rice. Manufacturing canoes was work done by both Indian men and women, and accounts of fur traders often mentioned bartering goods with women in exchange for canoes.

The word Wainui-o-Mata is a Māori name made up of the elements wai (water), nui (big), o (of) and Mata – which could refer to a woman's name. The origins of the name remain disputed, but one commonly accepted explanation refers to women who came over the Wainuiomata Hill to evade marauding tribes from the north, and who sat wailing by the stream after the slaughter of their menfolk. From this we have "faces streaming with water" or "tears" - although the name could equally refer to the large pools of water which lay over the swampy surface (face) of the northern end of the Valley, or to the river itself, which can flood the Wainui (Coast Road) valley. it is commonly called the "Wainui River", as the suburb of Wainuiomata is informally named "Wainui".

The story tells how Hulda seeks revenge on Aslak and his clan, who killed her family. The subject depicts a young woman as a victim, her faith in nature, her destiny, and women’s suffering at the hands of men. In the Prologue, after a prelude depicting the wind and sea, Hulda and her mother, singing a prayer duet, await the return of their menfolk from hunting. After an off-stage chorus of fishermen (accompanied by four saxophones), the Aslak men celebrate their murder of the Hustawicks, and Gudleik declares his lust for in Hulda, who responds with a curse (an ‘oath’ motif), and vows revenge on his family. A chorus of victory for the Aslaks contains a three chord ‘death’ motif which will recur when they themselves meet their deaths.

The group arrives at their destination, only to learn that a curse rests over the village and that every female child turns into a lesbian vampire on her 18th birthday. There is an old legend stating that the Vampire Queen, Carmilla, descended on the village during the night of a blood moon, killed its menfolk and seduced its women to her evil. When the ruler of the land, Baron Wolfgang Mclaren (Jimmy's great ancestor) returned from the Crusades, he discovered one of the women corrupted by Carmilla was his wife, Eva. The baron forged a sacred sword, then defeated Carmilla, but before dying, Carmilla cursed the village, adding that when the blood of the last of Mclaren's bloodline mixed with a virgin girl's blood, Carmilla would be resurrected.

The war changed life in the community as most of the menfolk volunteered for service with the Royal Navy on the patrol service, hunting for enemy shipping and submarines, often in small drifters and trawlers similar to the ones they sailed in every day. Joe was no exception, being rated a skipper in the patrol service, and marrying Jesse Ann Noble in the days before his posting overseas. Transferred to Italy in 1915, Watt served on drifters in the Adriatic Sea, enduring boring patrol work keeping Austrian submarines from breaking into the Mediterranean Sea. During this time he was highly commended, for his role in the operation to evacuate the remnants of the Serbian Army following their defeat and retreat to Albania in January 1916 for which he was later awarded the Serbian Gold Medal for Good Service.

It may have been as the result of the outbreak of war in July of that year, and the resulting difficulties of "recruiting staff" as the higher wages offered by the munitions barons tempted many women to switch to factory work after their menfolk was called away to join the army, that despite her relative youth she very soon became one of Proust's household servants. The Albarets moved in (although Odilon Albaret was almost at once called away for the next four years by the war). A key point came when Albaret was invited to involve herself in the great man's "breakfast" ritual, which took place at or soon after four o'clock each afternoon, as Proust rang his bell two times in order to be served with two large bowls of strong milky coffee and two croissants.

The word בעל (ba`al), Hebrew for "husband", used throughout the Bible, is synonymous with "owner" and "master". This mirrors the abrahamic view of God as an omnipotent, perfect power, where this power is one of domination, which is persistently associated with the characteristics of ideal masculinity. Sheila Jeffreys argues: > "Religion gives authority to traditional, patriarchal beliefs about the > essentially subordinate nature of women and their naturally separate roles, > such as the need for women to be confined to the private world of the home > and family, that women should be obedient to their husbands, that women's > sexuality should be modest and under the control of their menfolk, and that > women should not use contraception or abortion to limit their childbearing. > The practice of such ancient beliefs interferes profoundly with women's > abilities to exercise their human rights".

Smart, Amy Elizabeth All Roads Lead to Austen: A Year-long Journey with Jane, Naperville: Sourcebooks, 2012 page 98. In Ecuador, Smart discovered that Ecuadoran men all detested the character of Mr. Darcy with one man telling her Darcy deserved "Es de matarlo a palos" ("to be beaten to death with a stick") while Ecuadoran women were much more fond of the character, saying he did not deserved to be beaten to death with a stick as their menfolk were insisting upon.Smart, Amy Elizabeth All Roads Lead to Austen: A Year-long Journey with Jane, Naperville: Sourcebooks, 2012 pages 138 & 167. The Ecuadorans tended to regard Austen as more of a fantasy writer, describing life in Regency England that was simply inconceivable in modern Ecuador, with one reader of Pride and Prejudice telling Smart that none of the characters from that book would last a day in Guayaquil.

Since early 1982, the inhabitants of the area had been facing increasing pressure from the authorities. Many of the local men had refused to participate in the self-defence patrols and, as a result, the military kept a strong presence in the area. Many men fled their homes for the mountains, leaving the womenfolk and children behind. Others had already, before the massacre, filed formal complaints – reporting the armed forces' constant threatening behaviour and harassment – with the justice of the peace in Rabinal, but these allegations were never investigated; on the contrary, the men who lodged the complaints were fined. In early July 1982, a military aircraft flew over the village and dropped a number of bombs on areas close to several homes. On 15 July, an army detachment set up camp in the village and began house-to-house inspections, asking after the menfolk and threatening the villagers.

Sanzi(Chinese：饊子) a popular fried snack in China, is also called Hanju(寒具),Shisan(食饊), Xihuanbing(細環餅), Jushengnu(巨勝奴), which originated in the Tang Dynasty.明李時珍《本草綱目·穀部四》：「寒具，即今饊子也，以糯粉和麵，少入鹽，牽索紐捻成環釧之形，油煎食之。」 Zhou Enlai, the former prime minister of China, likes to eat a local Sanzi called Chasan(茶饊) in Huai'an, Jiangsu Province.Zhou Enlai's wife Deng Yingchao, once ate Chasan sent to Zhou Enlai by the people of Huai'an. She thought the food was very good and wanted to learn how to make it, but her friends told her that Huai'an people had a taboo, The way of making Chasan can only be taught to menfolk, not to womenfolk.

Harlan observed that the Harzara women did not wear veils, worked out in the fields with their husbands, loved to hunt deer with their greyhound dogs while riding horses at full gallop and firing arrows aside their mounts, and even went to war with their menfolk. Writing about relations between the sexes among the Hazaras, Harlan noted: "The men display remarkable deference for the opinions of their wives...The men address their wives with the respectful and significant title of Aga, which means mistress. They associate with them as equal companions, consult with them on all occasions, and in weighty matters, when they are not present, defer a conclusion until the opinions of their women can be heard". A strong advocate of sexual equality, Harlan was greatly impressed with the Hazara women who were the equals of the Hazara men, and whom he also praised as most beautiful.

A Royal Commission was gathering evidence on the Poor Laws; Beatrice Webb was a commissioner, and contributed to the Minority Report, but she could see that most of the commission had a different vision to implement. Webb was also a member of the Fabian Society, a precursor to the Labour Party, as was Pember Reeves. They wanted to understand and alleviate poverty, so they focussed their attention on a few dozen families in Lambeth, a poor borough in South London and still one of the poorest parts of Britain, and recorded their attempt at social reform over the four years just before the Great War, i.e. 1909–1913. The families they selected were not the poorest; they were the "respectable poor" of the working class, with the menfolk in relatively stable employment, earning "about a pound a week"; nonetheless, one in five of the children died at birth, and another one in ten before they reached adulthood.

On 28 September 2004, Olive Christian, wife of the accused mayor, daughter of Len Brown and mother of Randy Christian, both of whom were also among those accused, called a meeting of thirteen of the island's women, representing three generations at her home, Big Fence, to "defend" the island's menfolk. Claiming that underage sex had been accepted as a Polynesian tradition since the settlement of the island in 1790, Olive Christian said of her girlhood, "We all thought sex was like food on the table." Carol Warren’s two daughters also said that they had both been sexually active from the age of 12, with one of them claiming that she started having sex at 13, "and I felt hot shit about it, too." They and other women present at the meeting, who endorsed their view that underage sex was normal on Pitcairn, stated emphatically that all of the alleged rape victims had been willing participants.

MacNeil was born in 1928 on the island of Barra, one of Gaelic song's most important strongholds. There were singers on either side of her family, but this was a time when the menfolk were often away at sea for long periods, leaving the women to raise the children and tend the croft – singing all the while, to assuage their labours – and most of MacNeil's repertoire was passed on from her mother, Ann Gillies. In these pre-television days (Flora's family did not even have a radio until the 1950s), ceilidhs with the neighbours were a regular occurrence in the MacNeil household, and from earliest childhood she remembers "soaking up" literally hundreds of songs, as if by osmosis. Clearly, the music was in her blood: by age four, famously, she was already tackling the sophisticated poetry of Mo rùn geal òg ("My Fair Young Love"), one of the greatest of the Orain Mor, or "Big Songs".

Tuvia Sulami, Political vs. religious motivations behind Imam Ahmad's decision to permit Jewish emigration in 1949 (Lecture notes delivered at the United Nations building in New-York, on 4 June 2018) The Imam's decision was met with surprise, both in terms of its religious and political implications. Following his announcement, there immediately commenced a mass-exodus of Jews, dubbed "The Immigration 'On Eagles' Wings'," which continued from June 1949 until September 1950, during which time some 50,000 people came up to Israel, including the immigrants from December of 1948. The Imam did not make the Jews' departure contingent upon their paying any sort of gratis or ransom money, other than legal and accepted fees: the payment of the poll-tax (al-jizya), assessed against the menfolk until their departure; as also the payment of a fee upon their exit from Yemen, and the payment of a customs duty on property that was exported out of Yemen.

Levy is often thought of as prefiguring or representing an early version of the New Woman, a stereotypical image of an independent woman who often worked rather than relying on her menfolk, and was associated with gender bending and deviance. Historically, the end of the nineteenth and beginning of the twentieth century was an era of surplus women, who had to work to survive: by 1911, 77 per cent of women workers in the UK were single. Alongside the struggle of suffragettes campaigning for votes for women, many British feminist poets sought to emulate the example of Victorian women writers, often expressing their radical political beliefs through poetry. Often the writers were not professional poets, but wrote out of necessity, including satirical portraits of politicians, or writings from prison, as in Holloway Jingles, a collection of writing from imprisoned women collated by the Glasgow Branch of the Women's Social and Political Union.

For example, Odoric of Pordenone said that the Yangtze river flows through the land of pygmies only three spans high and gave other fanciful tales, while Giovanni da Pian del Carpine spoke of "wild men, who do not speak at all and have no joints in their legs", monsters who looked like women but whose menfolk were dogs, and other equally fantastic accounts. Despite a few exaggerations and errors, Polo's accounts are relatively free of the descriptions of irrational marvels, and in many cases where present (mostly given in the first part before he reached China, such as mentions of Christian miracles), he made a clear distinction that they are what he had heard rather than what he had seen. It is also largely free of the gross errors in other accounts such as those given by the Moroccan traveler Ibn Battuta who had confused the Yellow River with the Grand Canal and other waterways, and believed that porcelain was made from coal. Many of the details in Polo's accounts have been verified.

Marrying Jim Clift from Breeza, NSW in 1948, they moved in late 1954 to a river front property near Condamine in the western Darling Downs in Queensland, which they developed with almost 30 years of hard but rewarding work. Again she faced many challenges not the least of which was being left alone by the menfolk in a heavily pregnant state and with a small but active toddler and his two older brothers, who travelled to school by boat and bus, while being surrounded by floodwaters for 6 months and having no forms of communication. Heavily engaged in transforming the under developed lands into a thriving rural enterprise she also involved herself and the family with many local activities. One unusual interest that the family followed from the start of the 1960s was water skiing on the local lagoons with Pat becoming very proficient at water ballet. She has written up these and many other experiences in a book called “On the Banks of the Condamine” with a later revised edition named “On the Banks of the Condamine Revisited”.

France suffered severe human and economic damage during the war. The human losses included 1.3 million men killed, or 10.5 percent of the available Frenchmen, compared to 9.8 percent for Germany and 5.1 percent for Great Britain. In addition, 1.1 million veteran men were severely wounded and often incapacitated. Many hundreds of thousands of civilians had died in the "Spanish" flu, which struck as the war was ending. The population was further weakened by missing births, amounting to about 1.4 million while the menfolk were at war. In monetary terms, economist Alfred Sauvy estimated a loss of 55 billion francs (in 1913 value), or 15 months worth of national income that could never be restored. The harsh German occupation had wreaked special havoc on 13,000 square miles in northeastern France. In addition to the smashed up battlefields, the region's railways, bridges, mines, factories, commercial offices and private housing were all massively affected. Germans pillaged the factories and farms, removing machines and tools as well as 840,000 head of cattle, 400,000 horses 900,000 sheep and 330,000 hogs.

See Outnumbered, the police withdrew and on 23 September 1832, police from Newry, Forkhill and Newtownhamilton are reported to have descended to the area to arrest Mr. Pyar, who is stated to have lived near the (then newly erected) schoolhouse, and to have had "felenously fired upon a party of police in the same neighbourhood, while on duty, relative to tithe seizure" on the fourth of the month.Newry Telegraph Report, reproduced in the Huntingdon, Bedford & Peterborough Gazette, Saturday 29 September 1832, p.4 When they arrived at his residence, police were unable to find Mr. Pyar, and on visiting several other dwellings in the area, noticed that the menfolk were all strangely absent. The Newry Telegraph then reports the events which followed: The newspaper reports a short, non-fatal gun battle occurred thereafter, and the police returned to their barracks, but concludes that the events "will serve to demonstrate the state of mischievous excitement and reckless turbulence to which a part of this neighbourhood, hitherto considered peaceable, has at length been brought by designing demagogues and itinerating agitators".

Brewer, David. The Greek War of Independence, London: Overlook Duckworth, 2011 page 283. When all food supplies had run out and there was no hope of relief, the besieged Greeks decided that some of the menfolk of fighting age should burst out of the gates and attempt to lead the women and children to safety, while the rest would remain to defend the town to the death on 22 April 1826.Brewer, David. The Greek War of Independence, London: Overlook Duckworth, 2011 page 283 Georgios Karaiskakis would attack the Turks from the rear and create a diversion while the besieged Greeks would escape the city.Brewer, David. The Greek War of Independence, London: Overlook Duckworth, 2011 page 283 Of the 9,000 inhabitants only 7,000 were strong enough to take part.Brewer, David. The Greek War of Independence, London: Overlook Duckworth, 2011 page 283 The population consisted of some 3,500 men of military age, 1,000 workers and 4,500 women and children.Brewer, David. The Greek War of Independence, London: Overlook Duckworth, 2011 page 283 The plan was that, on the night of 22 April, the people were to charge over the eastern section of the walls, use wooden bridges they carried to cross the Ottoman ditches and then wait for Karaiskakis to come.

It coordinated efforts across the South to tell the story of the women on the Confederate home front, while the male historians spent their time with battles and generals. The women emphasized female activism, initiative, and leadership. They reported that when all the men left for war, the women took command, found ersatz and substitute foods, rediscovered their old traditional skills with the spinning wheel when factory cloth became unavailable, and ran all the farm or plantation operations. They faced danger without having menfolk in the traditional role of their protectors.Gaines M. Foster, Ghosts of the Confederacy: Defeat, the Lost Cause and the Emergence of the New South, 1865-1913 (1985) p 30 Historian Jacquelyn Dowd Hall argues that the UDC was a powerful promoter of women's history: The work of women scholars was ignored by the heavily male-dominated history profession until the 1960s, when the first breakthroughs came.Bonnie G. Smith, "Women's History: A Retrospective from the United States," Signs: Journal of Women in Culture & Society, (2010) 35#3 , pp 723-747 The field of women's history exploded dramatically after 1970, along with the growth of the new social history and the acceptance of women into graduate programs in history departments.