Female Supremacy (Female Domination)

Product Information

Davis, Philip G., Goddess Unmasked (N.Y.: Spence Publishing, 1998 ( ISBN 0-9653208-9-8)); Sheaffer, R., Skeptical Inquirer (1999) (review). Goettner-Abendroth (2009b), p.25 and see p.24 and, in Goettner-Abendroth (2009a), Introduction& pts. I & VIII The Matriarchal Studies school led by Göttner-Abendroth calls for an even more inclusive redefinition of the term: Göttner-Abendroth defines Modern Matriarchal Studies as the "investigation and presentation of non-patriarchal societies", effectively defining matriarchy as non-patriarchy. [20] She has also defined matriarchy as characterized by the sharing of power equally between the two genders. [21] According to Diane LeBow, "matriarchal societies are often described as... egalitarian...", [22] although anthropologist Ruby Rohrlich has written of "the centrality of women in an egalitarian society." [23] [a] Friedrich Engels, in 1884, claimed that, in the earliest stages of human social development, there was group marriage and that therefore paternity was disputable, whereas maternity was not, so that a family could be traced only through the female line. This was a materialist interpretation of Bachofen's Mutterrecht. [107] [108] Engels speculated that the domestication of animals increased material wealth, which was claimed by men. [ citation needed] Engels said that men wanted to control women to use as laborers and to pass on wealth to their children, requiring monogamy; [ citation needed] as patriarchy rose, women's status declined until they became mere objects in the exchange trade between men, causing the global defeat of the female sex [109] and the rise of individualism and competition. [110] According to Eller, Engels may have been influenced with respect to women's status by August Bebel, [111] according to whom matriarchy naturally resulted in communism, while patriarchy was characterized by exploitation. [112] This section needs additional citations for verification. Please help improve this article by adding citations to reliable sourcesin this section. Unsourced material may be challenged and removed. ( October 2013) ( Learn how and when to remove this template message)

The Hopi (in what is now the Hopi Reservation in northeastern Arizona), according to Alice Schlegel, had as its "gender ideology... one of female superiority, and it operated within a social actuality of sexual equality." [89] According to LeBow (based on Schlegel's work), in the Hopi, "gender roles... are egalitarian.... [and] [n]either sex is inferior." [90] [k] LeBow concluded that Hopi women "participate fully in... political decision-making." [91] [l] According to Schlegel, "the Hopi no longer live as they are described here" [92] and "the attitude of female superiority is fading". [92] Schlegel said the Hopi "were and still are matrilineal" [93] and "the household... was matrilocal". [93] Schlegel explains why there was female superiority as that the Hopi believed in "life as the highest good... [with] the female principle... activated in women and in Mother Earth... as its source" [94] and that the Hopi had no need for an army as they did not have rivalries with neighbors. [95] Women were central to institutions of clan and household and predominated "within the economic and social systems (in contrast to male predominance within the political and ceremonial systems)." [95] The Clan Mother, for example, was empowered to overturn land distribution by men if she felt it was unfair [94] since there was no "countervailing... strongly centralized, male-centered political structure". [94] a b Wax, Emily, A Place Where Women Rule, in The Washington Post, July 9, 2005, p.2 (online), as accessed October 13, 2013. The fantasy of Female Supremacy (are you relieved that I’m saying fantasy? Or maybe disappointed?) is a useful meditation of the imaginative power of the Reversal, as in the system of Tarot. A leader takes people where they want to go. A great leader takes people where they don’t necessarily want to go, but ought to be.Rohrlich (1977), p.36 and see p.37 ("Minoan matriarchate" (subquoting, at p.37 n.7, Thomson, George, The Prehistoric Aegean (N.Y.: Citadel Press, 1965), p.450)), Baruch, Elaine Hoffman, Introduction, in Pt. Four ( Visions of Utopia), in Rohrlich (1984), p.207 ("matriarchal societies, particularly Minoan Crete"), and Rohrlich (1984), p.6 ("the Minoan matriarchy" & "Minoan Crete"). Vonarburg's book, Chroniques du Pays des Mères (1992) (translated into English as In the Mothers' Land) is set in a matriarchal society where, due to a genetic mutation, women outnumber men by 70 to 1. [335]

A matrilocal society defines a society in which a couple resides close to the bride's family rather than the bridegroom's family. [58] [ citation needed] History and distribution [ edit ] NATO, North Atlantic Treaty Organization, which provides collective military defense for member nations Schüssler Fiorenza, Elisabeth, The Praxis of Coequal Discipleship, in Horsley, Richard A., ed., Paul and Empire: Religion and Power in Roman Imperial Society (Harrisburg, Pennsylvania: Trinity Press Intntl., 1997 ( ISBN 1-56338-217-2)), pp.238–239 (probably from Schüssler Fiorenza, Elisabeth, In Memory of Her (Crossroad Publishing, 1983) & edited), quoting Aristotle ( Politics I.1254b) ("the male is by nature superior and the female inferior, the male ruler and the female subject").From the 1950s, Marija Gimbutas developed a theory of an Old European culture in Neolithic Europe with matriarchal traits, which had been replaced by the patriarchal system of the Proto-Indo-Europeans in the Bronze Age. However, other anthropologists warned that "the goddess worship or matrilocality that evidently existed in many paleolithic societies was not necessarily associated with matriarchy in the sense of women's power over men. Many societies can be found that exhibit those qualities along with female subordination." [114] According to Eller, Gimbutas had a large part in constructing a myth of historical matriarchy by examining Eastern European cultures that never really resembled the alleged universal matriarchy. She asserts that in "actually documented primitive societies" of recent (historical) times, paternity is never ignored and that the sacred status of goddesses does not automatically increase female social status, and she interprets utopian matriarchy as an invented inversion of antifeminism. [ citation needed] Bamberger, Joan, The Myth of Matriarchy: Why Men Rule in Primitive Society, in M. Rosaldo & L. Lamphere, Women, Culture, and Society (Stanford, Calif.: Stanford University Press, 1974), p. 279. The hypothesis of Basque matriarchism or theory of Basque matriarchism is a theoretical proposal launched by Andrés Ortiz-Osés that maintains that the existence of a psychosocial structure centered or focused on the matriarchal-feminine archetype (mother / woman, which finds in the archetype of the great Basque mother Mari, her precipitate as a projection of Mother Earth / nature) that "permeates, coagulates and unites the traditional Basque social group in a way that is different from the patriarchal Indo-European peoples". Jill Johnston envisioned a "return to the former glory and wise equanimity of the matriarchies" [202] in the future [202] and "imagined lesbians as constituting an imaginary radical state, and invoked 'the return to the harmony of statehood and biology.... '" [203] Her work inspired efforts at implementation by the Lesbian Organization of Toronto (LOOT) in 1976–1980 [204] and in Los Angeles. [205] ability to fight.... is an important claim to rule..., and it is the culmination of the aggressive manly stereotype we are considering", "who can reasonably deny that women are not as accomplished as men in battle either in spirit or in physique?.... Conservatives say that this proves that women are not the same as men", & "manliness is best shown in war, the defense of one's country at its most difficult and dangerous" [256] "there might come a point when... stronger persons would have to be fought [by women] rather than merely told off.... The very great majority of women would take a pass on the opportunity to be GI Jane. In the NATO countries where women are allowed in combat units they form only 1 percent of the complement.... Whatever their belief about equality, women might reasonably decide they are needed more elsewhere than in combat" [257]

A Female Supremacist science, just like Male Supremacist science in which we live, is in danger of positioning its own form as the norm, with everything else as deviant. Society will ask: Why don’t men have periods? A Hypothesis: Ah, that’s probably what makes them so angry and emotionally repressed! Maybe we should induce more regularized hormonal cycling! Please fund this, National Science Foundation. Voluntary and involuntary castration and orchidectomy (removal of testicles) might become common, perhaps encouraged by doctors at birth. Some men, the most attractive of the species, will be allowed to keep their organs and trained as entertainers. In our society, women are the center of all things. Nature, we believe, has given women the ability to create; therefore it is only natural that women be in positions of power to protect this function....We traced our clans through women; a child born into the world assumed the clan membership of its mother. Our young women were expected to be physically strong....The young women received formal instruction in traditional planting....Since the Iroquois were absolutely dependent upon the crops they grew, whoever controlled this vital activity wielded great power within our communities. It was our belief that since women were the givers of life they naturally regulated the feeding of our people....In all countries, real wealth stems from the control of land and its resources. Our Iroquois philosophers knew this as well as we knew natural law. To us it made sense for women to control the land since they were far more sensitive to the rhythms of the Mother Earth. We did not own the land but were custodians of it. Our women decided any and all issues involving territory, including where a community was to be built and how land was to be used....In our political system, we mandated full equality. Our leaders were selected by a caucus of women before the appointments were subject to popular review....Our traditional governments are composed of an equal number of men and women. The men are chiefs and the women clan-mothers....As leaders, the women closely monitor the actions of the men and retain the right to veto any law they deem inappropriate....Our women not only hold the reins of political and economic power, they also have the right to determine all issues involving the taking of human life. Declarations of war had to be approved by the women, while treaties of peace were subject to their deliberations. [99] By chronology [ edit ] Earliest prehistory and undated [ edit ]Donovan (2000), p.57, citing Gage, Matilda Joslyn, Woman, Church and State: A Historical Account of the Status of Women through the Christian Ages; with Reminiscences of the Matriarchate (Watertown, Mass.: Persephone Press, 1980 (1893)), p.21. a b George-Kanentiio, Doug, Iroquois Culture & Commentary (New Mexico: Clear Light Publishers, 2000), pp.53–55. Marshall, Andrew, The Trouser People: A Story of Burma in the Shadow of the Empire ( ISBN 1-58243-120-5), p.213 ("Kayaw societies are strictly matriarchal."). a b c Karimi, Faith (January 30, 2019). "She grew up in a community where women rule and men are banned". CNN.