Authorities are searching for a person of interest tied to the six slayings. All of the victims were men and all were alone at the time they were fatally shot, police said. The killings all happened at night or in the early morning hours.
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men tied up by women stories
Now, Marston was a bit of an interesting character. A feminist who preached the virtues of womankind throughout his life, Marston lived with two women. One was his wife, and the other, his lover. Both women were apparently perfectly happy with the arrangement, and both provided inspiration for Wonder Woman.
Among those 75 years or older who had ever married, 58% of women and 28% of men had experienced the death of a spouse in their lifetime, making this stage of life particularly difficult for older adults.
Among men and women 60 to 69 years old, 23% had married twice and less than 10% had married three times or more. Among those ages 70 or older, 22% of men and 19% of women had married twice while 8% of men and 6% of women had married three times or more.
Three screen grabs from a video that recently went viral in China show a woman chained to a wall in a doorless shed in a rural Chinese village. The video got nearly 2 billion views and has prompted a heated discussion about the trafficking of women. Screen grabs by NPR/TikTok hide caption
The same day the video came out, officials in Feng county, where the woman lives, released a statement about the woman. They said that her family name was Yang, that she had been tied up because of her violent fits, that she had married a man named Dong in 1998 and that together, they had eight children.
Then the two women packed up their car and drove to Feng county. They hoped to visit Yang, who according to authorities had been hospitalized. They also posted daily online updates of their journey, in the vein of China's citizen bloggers who frequently cover major news events in the absence of an independent domestic press corp. They scrawled messages in red lipstick on their car doors, urging people to pay attention to Yang's case.
"My aunt was trafficked from Sichuan province to marry my uncle. After giving birth to a son, she ran away," one Feng county resident recalled in a post on Weibo, a Chinese social media platform, admitting that human trafficking is quite common in villages like Feng and widely accepted by county residents. "Villagers are themselves the children of trafficked women. Do you think they should revolt and put their own fathers in prison?"
Their social media posts, documenting street interviews with Feng county residents and their confrontations with local police, racked up thousands of likes and reshares before internet censors quickly blocked the women from posting. So they simply opened new social media accounts. (They also declined an interview request from NPR but did not give a clear reason why.)
Decades of China's one-child policy has created enormously skewed gender ratios because parents historically have favored boys over girls. (There are just 100 women for every 105 men in China, or 34.9 million more men than women, according to China's last national census, in 2020.)
"The profound reason behind the trafficking of women is gender inequality," says Feng Yuan, the director of Equality Beijing, a Beijing-based nongovernmental organization that assists victims of gender-based violence. "Some people still treat women as property, as objects that can be traded and as a tool for a patrilineal inheritance."
"Trying to cover up everything by claiming the woman is mad is ridiculous," wrote Peng Ruiping, a well-known legal commentator and criminal lawyer. Mental disorders remain heavily stigmatized in rural China, and women with mental illness are also more likely to become trafficking victims, according to research done at Beijing's Renmin University.
"This is probably the longest-running and most followed women's rights topic in China in recent years, making it impossible this time for the local authorities, who could have fooled the public in the past, to make excuses," says Feng, Equality Beijing's director.
Wuyi and Quanmei, the two women who drove down in an attempt to visit the woman named Xiaohuamei, left warm comments of support as well. But the next day, they were detained by police in Feng county for "picking quarrels and provoking trouble," a catchall legal term frequently used by local authorities to stop political irritants. They have since been released from detention.
In a Dark, Dark Room and Other Scary Stories is a collection of horror stories, poems and urban legends retold for children by Alvin Schwartz and illustrator Dirk Zimmer. It was published as part of the I Can Read! series in 1984. In 2017 the book was re-released with illustrations by Spanish freelance illustrator Victor Rivas.[1] The book contains seven works: "The Teeth", "In the Graveyard", "The Green Ribbon", "In a Dark, Dark Room", "The Night It Rained", "The Pirate", and "The Ghost of John".
Some of these fellows dragged a cow or a calf at the end of a rope. And just behind the animal followed their wives beating it over the back with a leaf-covered branch to hasten its pace, and carrying large baskets out of which protruded the heads of chickens or ducks. These women walked more quickly and energetically than the men, with their erect, dried-up figures, adorned with scanty little shawls pinned over their flat bosoms, and their heads wrapped round with a white cloth, enclosing the hair and surmounted by a cap.
In the market-place at Goderville was a great crowd, a mingled multitude of men and beasts. The horns of cattle, the high, long-napped hats of wealthy peasants, the headdresses of the women came to the surface of that sea. And the sharp, shrill, barking voices made a continuous, wild din, while above it occasionally rose a huge burst of laughter from the sturdy lungs of a merry peasant or a prolonged bellow from a cow tied fast to the wall of a house.
The dishes were passed round, were emptied, as were the jugs of yellow cider. Every one told of his affairs, of his purchases and his sales. They exchanged news about the crops. The weather was good for greens, but too wet for grain.
Native Americans had many ways of communicating, including graphic ones, and some of these artistic and communicative technologies are still used today. For example, Algonquian-speaking Ojibwes used birch-bark scrolls to record medical treatments, recipes, songs, stories, and more. Other Eastern Woodland peoples wove plant fibers, embroidered skins with porcupine quills, and modeled the earth to make sites of complex ceremonial meaning. On the Plains, artisans wove buffalo hair and painted on buffalo skins; in the Pacific Northwest, after the arrival of Europeans, weavers wove goat hair into soft textiles with particular patterns. Maya, Zapotec, and Nahua ancestors in Mesoamerica painted their histories on plant-derived textiles and carved them into stone. In the Andes, Inca recorders noted information in the form of knotted strings, or khipu.12
Chaco Canyon in northern New Mexico was home to ancestral Puebloan peoples between 900 and 1300 CE. As many as fifteen thousand individuals lived in the Chaco Canyon complex in present-day New Mexico.13 Sophisticated agricultural practices, extensive trading networks, and even the domestication of animals like turkeys allowed the population to swell. Massive residential structures, built from sandstone blocks and lumber carried across great distances, housed hundreds of Puebloan people. One building, Pueblo Bonito, stretched over two acres and rose five stories. Its six hundred rooms were decorated with copper bells, turquoise decorations, and bright macaws.14 Homes like those at Pueblo Bonito included a small dugout room, or kiva, which played an important role in a variety of ceremonies and served as an important center for Puebloan life and culture. Puebloan spirituality was tied both to the earth and the heavens, as generations carefully charted the stars and designed homes in line with the path of the sun and moon.15
Dispersed and relatively independent, Lenape communities were bound together by oral histories, ceremonial traditions, consensus-based political organization, kinship networks, and a shared clan system. Kinship tied the various Lenape communities and clans together, and society was organized along matrilineal lines. Marriage occurred between clans, and a married man joined the clan of his wife. Lenape women wielded authority over marriages, households, and agricultural production and may even have played a significant part in determining the selection of leaders, called sachems. Dispersed authority, small settlements, and kin-based organization contributed to the long-lasting stability and resilience of Lenape communities.18 One or more sachems governed Lenape communities by the consent of their people. Lenape sachems acquired their authority by demonstrating wisdom and experience. This differed from the hierarchical organization of many Mississippian cultures. Large gatherings did exist, however, as dispersed communities and their leaders gathered for ceremonial purposes or to make big decisions. Sachems spoke for their people in larger councils that included men, women, and elders. The Lenapes experienced occasional tensions with other Indigenous groups like the Iroquois to the north or the Susquehannock to the south, but the lack of defensive fortifications near Lenape communities convinced archaeologists that the Lenapes avoided large-scale warfare. 2ff7e9595c
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