ellauri005.html on line 334: Tell manhood shakes off pity

ellauri042.html on line 657: An anecdote in "A Letter from Mr. Cibber, to Mr. Pope", published in 1742, recounts their trip to a brothel organised by Pope's own patron, who apparently intended to stage a cruel joke at the expense of the poet. Since Pope was only about 4' tall, with a hunchback, due to a childhood tubercular infection of the spine, and the prostitute specially chosen as Pope's 'treat' was the fattest and largest on the premises, the tone of the event is fairly self-apparent. Cibber describes his 'heroic' role in snatching Pope off of the prostitute's body, where he was precariously perched like a tom-tit, while Pope's patron looked on, sniggering, thereby saving English poetry. While Cibber's elevation to laureateship in 1730 had further inflamed Pope against him, there is little speculation involved in suggesting that Cibber's anecdote, with particular reference to Pope´s "little-tiny manhood", motivated the revision of hero.
ellauri048.html on line 1150: The highest, holiest manhood, thou. Sä kaikista jäykin miehekkyys, sä.
ellauri051.html on line 1783: 1171 O manhood, balanced, florid and full. 1171 Oi miehyys, tasapainoinen, kirkas ja täyteläinen.
ellauri108.html on line 135: Rastafari promotes what it regards as the restoration of black manhood, believing that men in the African diaspora have been emasculated by Babylon. It espouses patriarchal principles, including the idea that women should submit to male leadership. External observers—including scholars such as Cashmore and Edmonds—have claimed that Rastafari accords women an inferior position to men. Rastafari women usually accept this subordinate position and regard it as their duty to obey their men; the academic Maureen Rowe suggested that women were willing to join the religion despite its restrictions because they valued the life of structure and discipline it provided. Rasta discourse often presents women as morally weak and susceptible to deception by evil, and claims that they are impure while menstruating. Rastas legitimise these gender roles by citing Biblical passages, particularly those in the Book of Leviticus and in the writings of Paul the Apostle. The Rasta Shop is a store selling items associated with Rastafari in the U.S. state of Oregon.
ellauri108.html on line 139: As it existed in Jamaica, Rastafari did not promote monogamy. Rasta men are permitted multiple female sex partners, while women are expected to reserve their sexual activity for one male partner. Marriage is not usually formalised through legal ceremonies but is a common-law affair, although many Rastas are legally married. Rasta men refer to their female partners as "queens", or "empresses", while the males in these relationships are known as "kingmen". Rastafari places great importance on family life and the raising of children, with reproduction being encouraged. The religion emphasises the place of men in child-rearing, associating this with the recovery of African manhood. Women often work, sometimes while the man raises the children at home. Rastafari typically rejects feminism, although since the 1970s growing numbers of Rasta women have called for greater gender equity in the movement. The scholar Terisa E. Turner for instance encountered Kenyan feminists who were appropriating Rastafari content to suit their political agenda. Some Rasta women have challenged gender norms by wearing their hair uncovered in public and donning trousers.
ellauri143.html on line 1626: Is womanhood´s most womanly device, men say.
ellauri147.html on line 83: Having completed her university studies, Tyynni took up the teaching of Finnish in evening classes, but the urge to write proved stronger than the duty to teach. Her first poetry collection, Kynttilänsydän (‘Candlewick’), was published in 1938. Two years later she published a second collection Vesilintu (‘waterfowl’). With the outbreak of war, her poetry changed: Lähde ja matkamies (’The spring and the traveller’), Lehtimaja (‘The arbour’) and Soiva metsä (‘The ringing forest’) all reflected the defensive spirit of the country. Tyynni also depicted womanhood, the experiences of women in childbirth and motherhood. Later feminist research in particular has praised Tyynni as a pioneer for her lyrics dealing with childbirth.
ellauri147.html on line 255: Some critics appeared ambivalent, such as Jo Ellison writing for the Financial Times. On one hand she expresses admiration for the way Darren Star manages to depict "a version of womanhood in which promiscuity, bossiness and shopaholicism are depicted as qualities to be celebrated"; on the other "the major plot lines might have been written in the 1940s and the Frenchies are routinely cast as vain, preening and parochial." She concludes "Cliché-ridden and completely outdated: Darren Star´s ´Sex and the Cité´ will no doubt be monstrously successful."
ellauri159.html on line 757: As I’ve been working on this series, thinking through the tradition of manhood, and attempting to synthesize Gilmore’s findings and the manifestations of the manly code in different cultures, boy, it’s really tasked my brain. When my mind got tied up in knots and the meaning of manhood became seemingly impenetrable and obscure, I often found myself thinking about the definition of masculinity laid out in Jack Donovan’s The Way of Men. It is so simple that even I can wrap my skull around it.
ellauri159.html on line 789: So what are the defining traits of femininity? Oh-hoho, I’m not going to touch that with a ten-foot pole. I´m not THAT brave. It’s taken me years to understand manhood, and I’m still refining my views. I wouldn’t appreciate it if a woman who hadn’t rigorously studied masculinity offered an off-the-cuff definition for it, so I will refrain from doing likewise. Someone should start an awesome Art of Womanliness-type blog and explore the subject. I’ll be a reader.
ellauri171.html on line 981: She represents a view of womanhood that is the opposite of the one extolled in characters such as Ruth the Moabite, who is also a foreigner. Ruth surrenders her identity and submerges herself in Israelite ways; she adopts the religious and social norms of the Israelites and is praised by the tentmen for her conversion to "The" God. Jezebel steadfastly remains true to her own beliefs.
ellauri204.html on line 395: So much for Circe. Back to Bly. He found many men were unable to carry this out, so fixed were they on the idea of not hurting anyone. These were men who had come of age during the Vietnam war, and they wanted nothing to do with a manhood which seemed to require erection.
ellauri204.html on line 407: Such a potential often comes at a time of cultural chaos, and we are focussed on the new wave of the mythopoetic – one which considers gender diversity and inclusivity, soul ecology and a story beyond the ‘hero myth’ to which our culture has become so rigidly affixed. This allows for the ancient and deeper archetypes such as the ecologically-focussed Antihero, Green Man and the Shaman-Trickster to arise, offering a less rigid :D , more nuanced and yet expansive approach to whole humanhood.
ellauri241.html on line 983: Shewing like a Catamite's to manhood grown;

ellauri247.html on line 84: The Baiame story tells how Baiame came down from the sky to the land and created rivers, mountains, and forests. He then gave the people their laws of life, traditions, songs, and culture. He also created the first initiation site. This is known as a bora; a place where boys were initiated into manhood.
ellauri309.html on line 521: In 2011, when asked if he would have done things differently, Billy said he would have spent more time at home with his family, studied more, fucked more, and preached less. Additionally, he said he would have participated in fewer conferences. Graham had a steamy relationship with Queen Elizabeth II. Graham was outspoken against communism and supported the American Cold War policy, including the Vietnam War. In 2009, more Nixon tapes were released, in which Graham is heard in a 1973 conversation with Nixon referring to Jewish journalists as "the synagogue of Satan". He further stated that the role of wife, mother, and homemaker was the destiny of "real womanhood" according to the Judeo-Christian ethic. Graham's daughter Bunny recounted her father denying her and her sisters higher education. Graham regarded homosexuality as a sin, and in 1974 described it as "a sinister form of perversion". AIDS oli ehkä jumalan designoima rangaistus pyllyhommista.
ellauri321.html on line 117: Crèvecoeur sought and found, or imagined that he had found, that land of plain living and high thinking, of simple virtue and untrammeled manhood, which was one of the dreams of his age. Here were none of those social distinctions against which Werther so bitterly rebelled. The restraints of law were reduced to a minimum and in Crèvecoeur's favorite Society of Friends (of which he gave a long account to his French countrymen) there were not even priests. In a word, the spiritual rebellion of that period was essentially a rebellion against institutions, and the real corresponded very nearly to the ideal in colonial America. Beyond the limits of the colonies, moreover, the absolute ideal hovered.
ellauri365.html on line 584: Back North, the self-centered man forgot his despondency by merging himself into the larger soul of his estate. To those familiar with his membership of the committee, it came as no surprise that in 1916 Heidenstam was awarded the Nobel Prize for Literature. He is perhaps most like Browning. Above all things he abhors uninspired naturalism; "gray-weather moods," he calls it. Strindberg merely "let the cellar air escape through the house.", he said. He repudiates pessimism no less than sentimentalism. He wrestled with August for the deeper meaning of life. The imagery is often daring, as when a negro's lips are compared to the crimson gash on a foreskin. Heidenstam, though one of the most daringly earnest of poets, is sufficiently an artist to relieve his style by such touches of humor and of the deeper sort of romance. But atonement was repugnant to his manhood. He longs to be worthy of his heritage, to give his life for some damn cause. He believes it is only in moments of great exaltation that we really live. The best bit is where Verner dissuades his poor countrymen from whacking the filthy rich. Without his saying so, we feel in him the quality of St. Paul affirming: "I have fought the good fight, I have kept the faith."
ellauri389.html on line 436: While in Egerton’s service, Donne met and fell in love with Anne More, niece of Egerton’s second wife and the daughter of Sir George More, who was chancellor of the garter. A bright, shining young girl on the cusp of womanhood, she and the 'forbidden' Donne were instantly aware of each other.
xxx/ellauri129.html on line 662: With that, she did not go back to her former life, but became a national celebrity of sorts, publishing "an armload of books and criss-crossing the United States on a decades-long reform campaign", not only fighting for married women's rights and freedom of speech, but calling out against "the power of insane asylums". She became what some scholars call "a publicist and lobbyist for better insanity laws". As scholar Kathryn Burns-Howard has argued, Packard reinvented herself in this rôle, earning enough to support her children and even her estranged husband, from whom she remained separated for the rest of her life. Ultimately, moderate supporters of women's rights in the northern U.S. embraced her, weaving her story into arguments about slavery, framing her experience as a type of enslavement and even arguing in the midst of the Civil War that a county in the midst of freeing African-American slaves should do the same for others who suffered from abusive husbands. Some argue that she seemed oblivious to her racial prejudice in arguing that white women had a "moral and spiritual nature" and suffered more "spiritual agony" than formerly enslaved African-Americans. Even so, others say that her story provided "a stirring example of oppressed womanhood" that others did not.
xxx/ellauri178.html on line 153: The trouble with reviewing The Ghost Writer a few weeks late is that Roth has already explained it for us. He is ever explaining. Like David Susskind, he can’t shut up. The Ghost Writer, he told readers of The New York Times, “is about the surprises that the vocation of writing brings,” just as My Life as a Man “is about the surprises that manhood brings” and The Professor of Desire is “about the surprises that desire brings.”
xxx/ellauri186.html on line 94: Stanton was outraged by Beecher's repeated exonerations, calling the scandal a "holocaust of womanhood". French author George Sand planned a novel about the affair, but died the following year before it could be written.
xxx/ellauri225.html on line 286: Gethen was portrayed as a society without war, as a result of this absence of fixed gender characteristics, and also without sexuality as a continuous factor in social relationships. Gethenian culture was explored in the novel through the eyes of a Terran, whose masculinity proves a barrier to cross-cultural communication. Outside the Hainish Cycle, Le Guin´s use of a female protagonist in The Tombs of Atuan, published in 1971, was described as a "significant exploration of womanhood".
xxx/ellauri293.html on line 102: Beth Allison Barr käsittelee Junia-kiistaa kirjassaan The Making of Biblical Womanhood: How the Subjugation of Women Became Gospel Truth (2021). Hän lainaa Beverly Roberts Gaventaa ja päättelee " Juniasta tuli Junias, koska nykykristityt olettivat, että vain mies voi olla apostoli". Siihen hommaan tarvitaan vähintään prostatatulehdus.
25