He accordingly opened it [a letter], and read as follows:– "Tim put on the tats yesterday and went out a durry-nakin on the shadows, gadding a hoof. He buzzed abloak and a shakester of a yack and a skin.[…]" […] we will lay before our readers a translation of the slang document:– "Tim dressed himself in rags yesterday, and went out disguised as a beggar half-naked and without shoes or stockings. He robbed a gentleman and a lady of a watch and a purse.[…]"
1892, John Pennington Marsden, “A Professional Secret”, inJob Lot: Sketches and Stories, Philadelphia, Pa.: Hallowell & Co.,[…],→OCLC,page177:
Now I tell yer straight, I don't call it square for two bigbloaks like us to tackle [i.e., steal from] one poor woman, and she a widder, and p'raps as 'ard up as us; it isn't English.
Half-sheepishly, the mechanic had eased round to nudge his mate to look also at the comical-lookingbloke. And thebloke caught them both. They wiped the grin off their faces. Because the littlebloke looked at them quite straight, so observant, and so indifferent.
The door flew open, and there was abloke with spectacles on his face and all round the spectacles an expression of strained anguish. Abloke with a secret sorrow.
[L]ots ofblokes have impeccable music taste but don't read, lots ofblokes read but are really fat, lots ofblokes are sympathetic to feminism but have stupid beards, lots ofblokes have aWoody Allen sense of humor but look like Woody Allen. Lots ofblokes drink too much, lots ofblokes behave stupidly when they drive cars, lots ofblokes get into fights, or show off about money, or take drugs. I don't do any of these things, really; if I do OK with women, it's not because of the virtues I have, but because of the shadows I don't have.
It was a concert of some sort. Five or soblokes were on stage in a TV studio;[…] Theblokes didn't look like any pop group as I knew them. They were multiracial, knotted of brow, their garb was distinctive, involving a lot of what I later found out to be cheesecloth and kaftans along with ripped, faded denims.
‘TheBloke’ is a certain kind of Australian or New Zealand male.[…] The ClassicBloke is not a voluble beast. His speech patterns are best described as infrequent but colorful.[…] TheBloke is pragmatic rather than classy.[…] Most of all, theBloke does not whinge.
Strong, bronzed, attractive, and, above all, incrediblyAustralian,Bloke’sBlokes bestride the world like colossi, less men than living gods, stepping from the pages of mythology into our hearts, and guiding us like mighty beacons upon the right and proper path of Blokedom.
My name is Charlie Staunton. I'm abloke.[…] In Australia, abloke is the masculine archetype, associated with the country's national identity.[…] And if you're a goodbloke, you'll understand what sportsmanship, and life, should be about. A sense of fair play. For me, it's not a prerequisite to be a law-abiding citizen to be a goodbloke. It's about social qualities. It's about being reliable, trustworthy, loyal and true to your beliefs.
Even now he's like this weird guy who comes into my life occasionally and asks mebloke questions. Sport, girls, your future. Even superannuation. Once he even started telling me how important superannuation was. What a dickhead.
1999, Malcolm MacLean, “Of Warriors and Blokes: The Problem of Maori Rugby for Pakeha Masculinity in New Zealand”, in Timothy J[ohn] L[indsay] Chandler, John Nauright, editors,Making the Rugby World: Race, Gender, Commerce (Sport in the Global Society;no. 10), London; Portland, Or.:Frank Cass, published2005,→ISBN,page 2:
[…] Pakeha, and colonial, masculinity is situated in a homosocial environment. This homosociality is both gendered and ethnicized. The kiwibloke is a Pakeha working man, at home on the football field, in the sands of North Africa, at the pub (but in the public bar). He is a loner, hard, resolute, tall, strong but comradely and supports other men in their toils.
2004, Mickey Elias, Ed Seeker, “Jack-off Buddies”, inMen Speak the Unspeakable, London: Michael Elias Networks,→ISBN,page62:
[H]e is a ‘blokes bloke’. A properbloke, rather than something feminine or obviously dysfunctional.
One week I ask everyone I meet what defines a "bloke." Some of the answers are:Blokes drink beer, not wine. They wear black wool singlets (sleeveless shirts) and dark green shirt-jackets, gum boots, and rugby jerseys with sleeves cut off. They eat stews made with carrots and onions and potatoes and dumplings.
2012, Sue Abel, “Postfeminism Meets Hegemonic Masculinities: Young People Read the ‘Knowing Wink’ in Advertising”, in Karen Ross, editor,The Handbook of Gender, Sex, and Media (Handbooks in Communication and Media), paperback edition, Chichester, West Sussex:Wiley-Blackwell, published2014,→ISBN, part III (Queering the Pitch),page405:
It [a television advertisement] opens with a young man lounging on a sofa watching television. The television soundtrack suggests he is watching sport (of course). He wears the standard checked shirt of the Kiwibloke over a T-shirt and jeans, his hair is longish and unkempt, and he is generally a bit scruffy.
2012, Jim O’Connor, “Brilliant Cooking”, inThe Bloke’s Guide to Brilliant Cooking: And How to Impress Women,[Bloomington, Ind.]:Xlibris, published 29 September 2018,→ISBN,page22:
Now we don't want you thinking I'm someone who isn't a chef pretending to be a chef. That'll just end in a train wreck. No, we want you to trust yourbloke DNA and start thinking the way abloke naturally thinks, and that is like abloke!
2014, Jessica Jean Keppel, “Masculinities and Mental Health: Geographies of Hope ‘Down Under’”, in Andrew Gorman-Murray, Peter Hopkins, editors,Masculinities and Place (Gender, Space and Society), Farnham, Surrey; Burlington, Vt.:Ashgate Publishing,→ISBN,page367:
The ‘kiwibloke’ is often represented as a stubbie-wearing, beer-drinking, sheep-shearing, ‘do-it-yourself’ heteronormative masculinity[…] This hypermasculinisation is well-recognised in New Zealand culture. The ‘kiwibloke’ is celebrated by the nation which leaves little room for the emergence and acceptance of alternative gender identities[…].
2017, Dany Fougères, Valérie Shaffer, “An Undivided Island: Domination at the Dawn of a New Era”, in Dany Fougères, Roderick MacLeod, editors,Montreal: The History of a North American City, volume I, Montreal, Que.; Kingston, Ont.:McGill–Queen's University Press,→ISBN, part 2 (Formation of a Region and Birth of a Metropolis: 1796–1930),page465:
[A]n organization called "Bloke Quebecois" ("bloke" being a French slang term for Anglophone as well as a reference to the newly formed federal political party, the Bloc Québécois) sold T-shirts that sported the phrase "It's Hip to be Square" (derived from the popular term for an Anglophone, "tête-carrée" or "square head") and a sign with "401" crossed out. The implication was that hitting the 401 was no longer an option; Anglophones were here to stay – and to contribute.
2017, Jeffery Vacante, “War and Manhood”, inNational Manhood and the Creation of Modern Quebec, Vancouver, B.C.; Toronto, Ont.:UBC Press,→ISBN,page107:
One cartoon from the period depicted a muscular French Canadian worker being replaced by an effeminate looking English Canadian man on the job. The caption warned, "When we are gone theirblokes will come to take our place, to take our homes, and to take our women."
2020 May, Walter Manuel, “A New Language Study (Franglais)”, inThe Kid with the Broken Glasses: A Memoir of Dissolving Innocence,[Canada; U.S.A.]: Walter Manuel,→ISBN:
Try as I might, my broken French is not passing muster.[…] I am also called abloke, or, when the students are pissed at me,maudit bloke ordamnbloke, or atête carrée, which meanssquare head.
, Oxford:Oxford University Press,1887;“bloke,n.”, inLexico,Dictionary.com;Oxford University Press,2019–2022.