The retrieved sources present conflicting views, with some studies and historical references documenting the existence of matriarchal or matrilineal societies, while other scholarly works and theoretical approaches reject or debate the existence of such social structures.
so-called primitive societies = others, and modern = theirs = civilized societies. These racist and ignorant … in Afrikan Matriarchal Foundations and argued that at all times in human history, matriarchal and patriarchal … of the mother in the societies which are seden- tary, agricultural and matriarchal is ill-suited to the
Women at the Center: Life in a Modern Matriarchy. Peggy Reeves Sanday. Ithaca, NY: Cornell University Press. 2002. 253 pp. ISBN 0-8014-4004-1. $29.95 (hardcover). ISBN 0-8014-8906-7. $19.95 (paper). Written in a clear style, this fascinating book is based on the author's two decades of fieldwork among the matrilineal Minangkabau tribe, one of the largest ethnic groups in Indonesia. This society describes itself as matriarchal, using the European-derived term "matriarchaat" for the purpose. Sanday investigates and analyzes this depiction. She challenges older malecentric theoretical approaches to gender, power, and social organization, which sought to locate female power and authority in mirror images of those of males, consequently rejecting the idea that there could be any meaningfully matriarchal societies in the modern world. Feminist critics of the latter approach label it as androcentric; the reason is that it neglects the social power of dominant maternal meanings because women do not follow masculine paths to power (e.g., politics or public life). Thus, from this perspective, no society could ever meet the definition of "matriarchal" as "it had been defined out of existence from the start" (p. xi). Sanday contends that "The concept of matriarchy is relevant in societies where maternal symbols are linked to social practices influencing the lives of both sexes and where women play a central role in these practices" (p. xii). Redefining gender relations and concepts of po
Based on archaeological and anthropological findings, some of ancient societies were governed by social system of matriarchy. Among the ancient civilizations of Iran, Shahr-i Sokhta is a proper case for study to examine the social status of women, due to its continuous publications, which are results of long-term scientific excavations. This article is a historical research through descriptive analytical method and quantitative and qualitative data, looking for evidence of matriarchal system in Shahr-i Sokhta. The seals in an ancient society represent prominent social status, state power, or participation in trade. In Shahr-i Sokhta graveyard, seals are almost entirely owned by women. Based on the high number of valuable objects, many of the buried females can be considered rich. Plentitude of these objects, especially in the second period, when the city’s population and commercial capacity reaches its peak, reveals that women of Shahr-i Sokhta (at least in the second and fourth periods) were on average richer than men. Guns are rarely found in the place, and instead, there are often decorative objects and various accessories alongside the deceased women. Given the ownership of the seals, it can be suggested that the goods manufactured in the surrounding villages, have been sold in the city or exported to other regions by women. Based on the evidence analyzed in this article, the author believes that the society of Shahr-i Sokhta was governed by a matriarchal system, at least
Patterns of social organisation and gender differentiation in past societies are difficult to reconstruct from material culture data alone, are prone to modern interpretation biases, and often remain subjects of controversy. An important aspect of social organisation is patterns of post-marital residence, for example, matrilocality and patrilocality. To date, archaeological studies have recognised mostly patrilocal communities, with rare contested exceptions that were considered 'outliers' to the established rule of patrilocality. The advent of ancient DNA analysis has made it possible to evaluate past social structures from a genetic perspective as well, with the majority of ancient DNA studies identifying patrilocal communities and highlighting genetic patriline connections. Recently, three studies reported genetic evidence for matrilocality and genetic matriline connections across broad geographical and temporal scales. Here, we draw on these three studies to explore past social organisation forms in light of new evidence and reconsider preconceptions that continue to endure over time.
English Canadian women reported the lowest scores on the SDS; they had few misconceptions and fears. They had the best post-operative adjustment of the three groups. French Canadian women showed intermediate scores on the SDS and expressed more misconceptions and feelings of mutilations pre-operatively. Women of European origin showed the highest scores on the SDS at all observations, expressed more regrets about the operation and had a more difficult post-operative adjustment than the other two groups. This study suggests that cultural factors may contribute to the reaction to hysterectomy in women of different ethnic backgrounds. Education, the type of society: patriarchal versus matriarchal, the emphasis on the women's reproductive ability in a particular culture, are among other factors that seem to play an important role. Published in Social psychiatry and psychiatric epidemiology (1989)
Abagusii of Kenya, like many traditional African societies, were (are) thought to be patriarchal in their social setup. Contrary to this belief, however, there exist cultural art forms from the community which suggest a balance, if delicate, of power across gender. One such art form is oral poetry. Abagusii oral poetry is performed in all rites of passage and activities in the community such as birth, harvest, circumcision, and marriage-related ceremonies, to name but a few. When examining the oral poetry of Abagusii closely, it becomes evident that gender relations among Abagusii are much more sophisticated than generally assumed. On some occasions, matrimonial power is not only seen to exist but suggestively acknowledged as well. The study is mainly guided by the ideas of such African feminists as Oyèrónké Oyĕwùmí, Ifi Amadiume, among other gender intellectuals as Lugones [1], Gullestand (1993) Vilar [2], Shannon (1985), and Chinweizu (1990), this article examines manifestations of matriarchal power in Abagusii Oral poetry. In this regard, it explores purposively selected oral poetry of birth, courtship, and marriage. The study establishes that contrary to common assumptions, women are not only conscious of their place in the society but also serious contenders to societal influence, power, and authority. Motherhood emerges as a system that runs much deeper than most observers have been able to acknowledge. Above all, the study demonstrates that the most effective approach
point of view, there discloses itself a remarkable fact of social geography. It is seen that matriarchal exogamous society , that is, society with female
The modern society, perceived as increasingly matriarchal and overly egalitarian, and therefore stifling nonconformity and masculine values.: #:
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#* {{quote-web|en|date=2023-02-16|author=L0m3z [pseudonym, ]|work=w:First Things|title=What is the Longhouse?|url=https://www.firstthings.com/web-exclusives/2023/02/what-is-the-longhouse|text=The most important feature of the Longhouse, and why it makes such a resonant (and controversial) symbol of our current circumstances, is the ubiquitous rule of the Den Mother. More than anything, the Longhouse refers to the remarkable overcorrection of the last two generations toward social norms centering feminine needs and feminine methods for controlling, directing, and modeling behavior.|archiveurl=https://web.archive.org/web/20250207054727/https://firstthings.com/what-is-the-longhouse/}}
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Polygamy is general in upper Bagirmi, where some traces of a matriarchal stage of society linger, one small state being called Beled-el-Mra, “Women’s Land
Sanephong is a matriarchal Karen community located in western Thailand. The community benefits greatly from the availability of local foods, such as cereals, tubers, wild vegetables, mushrooms, fruits, and animals. In the first phase of this project, 387 distinct local foods were identified, which were shown to be good sources of energy, protein, and vitamins. Despite the availability of a variety of nutritious local foods, the majority of households surveyed expressed concern over a decline in local foods due to changing socio-economic and environmental conditions. This study used a qualitative research approach to look at the dual influences of matriarchy and Buddhism on food security in the community. Through this approach, matriarchal values central to the community were adopted as a framework; these included care, consensus, collaboration, and cosmological respect. In Sanephong, women are central to life in the community, and matriarchal cultural practices reflect a nurturing spirit-for both the earth and family. The community practices Buddhism, which is very complementary to the matriarchal system. A type of gift economy within the Buddhist context, known as dhana, transfers food from the wealthy to the poor with no expectation of reciprocity. Consequently, matriarchy and Buddhism jointly promote food security in the community. Studies of matriarchal societies help society-at-large to understand the potential benefits of systems that contrast the current patriarchal paradigm.
ancient societies might have been matriarchal, or even that there existed a wide-ranging matriarchal society prior to the ancient cultures of which we are aware
Matriarchy is a social system in which positions of power and privilege are primarily held by women. In a broader sense it can also extend to moral authority, social privilege, and control of property. While those definitions apply in general English, definitions specific to anthropology and feminism differ in some respect.
Matriarchies may also be confused with matrilineal, matrilocal, and matrif
In first-wave feminist discourse, either Elizabeth Cady Stanton or Margaret Fuller (it is unclear who was first) introduced the concept of matriarchy and the discourse was joined in by Matilda Joslyn Gage. Victoria Woodhull, in 1871, called for men to open the U.S. government to women or a new constitution and government would be formed in a year; and, on a basis of equality, she ran to be elected president in 1872. Charlotte Perkins Gilman, in 1911 and 1914, argued for "a woman-centered, or better mother-centered, world" and described "government by women". She argued that a government led by either sex must be assisted by the other, both genders being "useful ... and should in our governments be alike used", because men and women have different qualities.
Cultural feminism includes "matriarchal worship", according to Prof. James Penner.
In feminist literature, matriarchy and patriarchy are not conceived as simple mirrors of each other. While matriarchy sometimes means "the political rule of women", that meaning is often rejected, on the ground that matriarchy is not a mirroring of patriarchy. Patriarchy is held to be about power over others while matriarchy is held to be about power from within, Starhawk having written on that distinction and Adler having argued that matriarchal power is not possessive and not controlling, but is harmonious with nature, arguing that women are uniquely capable of using power without exploitative purposes.
For radical feminists, the importance of matriarchy is that "veneration for the female principle ... somewhat lightens an oppressive system."
Feminist utopias are a form of advocacy. According to Tineke Willemsen, "a feminist utopia would ... be the description of a place where at least women would like to live." Willemsen continues, among "type[s] of feminist utopias[,] ... [one] stem[s] from feminists who emphasize the differences between women and men. They tend to formulate their ideal world in terms of a society where women's positions are better than men's. There are various forms of matriarchy, or even a utopia that resembles the Greek myth of the Amazons.... [V]ery few modern utopias have been developed in which women…
Everything we examined (11) — 10 independent sources
This check searched the claim as stated. It did not run a separate search for evidence against it.