I have never been a racist, more of a classist and female supremacist. I loathe all who are beneath Me equally and impartially regardless of race. But, since most of My white boy slaves (and most are white I might add) keep going there I have created the Pay Plantation. Reciprocity is the name of the game and there are two classes of slaves- house slaves and field slaves. I have further classified My human property as being either indentured slaves and slaves of extended term or life. All indentured slaves have limits to the time that they serve. Some field slaves may earn more rights than others, but naturally, house slaves are better than field slaves and those term apply to both indentured slaves and those who are Mine for extended terms to life.Durante vite- servitude for lifeThe Middle PassageIndentured Servant Divide and Conquer
…According to the African-American Chairman of President William Clinton's Commission on Race, Duke University professor John Hope Franklin: Some newcomers to the Americas, who happened to be black, were simply more indentured servants. They were listed in the census counts of 1623 and 1624; and as late as 1651, African-Americans whose period of service had expired were also being assigned land much the same way that it was being assigned to whites who had completed their indenture. During the first-half century of existence Virginia had many Negroes as servants; and the record reveals an increasing numbers of free African-Americans.
Franklin wrongly designated the first twenty Africans in the colonies as indentured servants, instead of redemptioners. Indentured servants, in return for paying the cost of their passage to the New World, entered into a written contract while still in Europe to work for a specified owner, for a specified number of years, under determined conditions
...The length of the bound servitude, be it an extendable set number of years or durante vite (servitude for life) has no bearing on whether an individual is deemed a slave. The vast majority of whites and all blacks arrived in the colonies as redemptioners. They were generally of the underclass, including orphans, who were rounded up (often involuntarily) while still in their native country and transported to the New World. Whites were frequently transported in the same ships that were used for Africans.
One redemptioner who came to American in 1750 recalled his trip with horror: "To keep from starving, we had to eat rats and mice. We paid from eight pence to two shilling for a mouse, four pence for a quart of water."
Gittlieb Mittelburger in, Journey to Pennsylvania, recorded in 1750 that: The sale of human beings at the market on board the ship is carried on thus: …Every day Englishmen, Dutchmen, and High German people come from the city of Philadelphia and other places in part from a great distance, say twenty, thirty, or forty hours away, and go on board the newly-arrived ship that has brought and offers for sale passengers from Europe, and select among the healthy persons such as they deem suitable for their business
...White and black servants joined the same households - working, eating, sleeping and running away together. Their terms of service could be extended for a large number of minor offenses, including marrying or having children without permission. As a result of extensions, many white redemptioners served their whole life as a "servant."
...A child born to a female redemptioner could become the property of her owner and the mother's term extended. For example, George Cummins had the indenture of his white servant woman named Christian Finney extended by a year and her child bound for thirty-one years by order of the Carteret County Count on December 7, 1736. When she applied to the court for her freedom on June 9, 1744, the court ruled that she serve another five months to pay for the cost incurred by her owner to bring the earlier action. When she applied again 6 months later, she was ordered to serve an additional year for having a "Mulatto Child in the time of her servitude."
Before 1643 servants without indentures generally became freemen after a term of service varying from two to eight years. After 1643, the terms of servants "brought into the colony without indentures or covenants to testify to their agreement" were fixed at four to seven years, the period varying somewhat with the age of the servant. It was the custom and later the law that a redemptioner, white or black, received from his master at the time of his discharge a certain amount of property called "freedom dues." In 1660 Virginia custom was to give each new freeman "3 barrels of corn and suit of clothes."
...In1651 Anthony Johnson [an African-American] was given 250 acres as "head rights" for purchasing five incoming white redemptioners.
...In 1652 John Johnson, Anthony Johnson's eldest son, purchased eleven incoming white males and females, and received 550 acres adjacent to his father.
...There were a number of additional Virginia land patents representing grants to free blacks of from fifty to 550 acres for purchasing white redemptioners. For example, on April 18, 1667 Emanuel Cabew received fifty acres in James City County, and in 1668 fifty acres were deed to John Harris of Queen's Creek. Francis Payne paid for his freedom in 1650 by purchasing three incoming whites for his master's use.
Blacks and Indians came to own, and abuse, whites in Virginia in large numbers...
A dominatrix (from the Latin dominatrix, meaning a female ruler or Mistress; plural dominatrices or dominatrixes) or Mistress is a woman who takes the dominant role in bondage and discipline, dominance and submission or sado-masochistic sexual practices, which are commonly abbreviated as BDSM. The male equivalent is Master. A common form of address for a submissive to a dominatrix is "Mistress", "Ma'am", "Domina" or "Maîtresse". Note that a dominatrix does not necessarily dominate a male partner; a dominatrix may well have a female submissive.
The term "Domme" (pronounced /ˈdɒm/) is a coined pseudo-French female variation of the slang dom (short for dominant). It stems from the Latin word "dominus" = master, "domina" = mistress[citation needed]. There is confusion on its pronunciation, with some pronouncing it identically to dom and some pronouncing the final e as a second syllable, e.g. saying dom-MAY or DOM-may. The correct pronunciation is identical to dom, by analogy to one-syllable French-derived words like femme or blonde.
Older woman-younger man relationships are much more common in female dominant relationships than among vanilla couples.
Female dominance (or Femdom) refers to BDSM activities where the dominant/ˈdɒm/), femdomme, domina, or dominatrix. In the English speaking world, "mistress" is by far the most common dominatrix title, while in most of continental Europe, the most common titles are, and some are etymologically related, maitresse, maid, maidress, matress, mother, mate, madre, or "momina." The most common dominatrix title in the Spanish language is "ama." The equivalent Japanese term is 女王様 (joōsama, or queen). partner is female; the submissive partner may be of either sex. A female dominant is sometimes called a domme (pronounced
Femdom activities may draw on all areas of BDSM. Feminization and strap-on dildo play are common activities, as well as panty fetishism and boot worship. Cuckolding is also an area of female dominance.
Erotic humiliation can focus on the inadequacy of a male's penis, demoting it to a plaything for the dominatrix, over which the male has no real control. Related femdom activities include ballbusting, cock and ball torture (CBT), verbal humiliation, forced chastity, orgasm denial, and forced homosexuality (in which a dominant female forces a heterosexual male to engage in homosexual acts for her amusement, or as part of feminization)
Many participants in this lifestyle conform to the safe, sane and consensual and RACK models prevalent in the BDSM community.
Light female domination scenarios may involve various forms of orgasm control, such as tease and denial and tie and tease, as well as ageplay, erotic spanking, cunnilingus and body worship, especially foot worship and ass worship. Heavier and more intense female domination scenarios may involve facesitting or smothering, which tend to focus on the sub giving the dominant female oral pleasure, or the dominant female performing anal sex on the sub using a strap-on dildo (see pegging). Other forms of more intense female domination can include face slapping, hair pulling, caning, heavy torture, dripping hot wax on the genitals and heavy whipping. For these purposes, note the issue of legal consent which may or may not represent a defense to criminal liability for any injuries caused.
In extreme scenarios, there is a focus on exchange of bodily fluids and total forfeit of rights from the slave (TPE), and acts may involve spitting domination or watersports (also known as golden showers). Some dominant women expect to be served orally during their menstrual periods, a practice that is known as having a sub earn his "red wings".
A fairly common variation on this is a rape fantasy in which the female is the dominant partner, or wrestling/fighting in which the female is stronger than the male. This places an emphasis on emasculating the male, with him trying, or pretending to try, to take control, but failing.
Loving Female Authority (LFA) is a belief system and way of life which combines elements of feminist sociological theories and philosophies with dominance & submission (or "D/s") sexual practices that are rooted in a BDSM type of Female dominance (or "FemDom") emphasis.
The author Elise Sutton coined the phrase "Loving Female Authority" as a broad term for FemDom lifestyles which does not have a narrow focus on sexuality, and avoids negative connotations associated with "Female Supremacist". Women and their submissive male partners who believe in "Loving Female Authority" often do have strong beliefs in a supposed natural superiority of the female gender.
Men with submissive desires will sometimes use the terminology "Loving Female Authority" when trying to introduce their female partners to the Female Domination lifestyle, has more conventional and less out-of-the-mainstream connotations than the terms FemDom, D&S or BDSM. By emphasizing the word "Loving", the male is conveying to his female partner that, while he has a desire to be sexually dominated, he is still seeking a loving, caring and intimate relationship.
The terminology Loving Female Authority originated with notable FemDom author Elise Sutton. In her book Female Domination: An exploration of the male desire for Loving Female Authority, Sutton states:
"The submissive male desires to be dominated and disciplined by a woman. Most men long for this inside, and spend a good portion of their lives searching for this void to be filled within them. Once they experience the strong yet loving hand of a dominant female whom they trust and love, it fulfills them and it brings to them tranquility and contentment. What many of these men are searching for is not merely an alternative form of sexuality but rather loving female authority... Female Domination is important because while it is a desire that primarily expresses itself in a man’s sexuality, it reflects the core desire within the male gender. It is that male desire for loving female authority that ultimately empowers women, one relationship at a time."
Paige Harrison, a Chicago-based author coined the term Female-Led in 2004, and has begun to advance this terminology to describe her approach to an intentional relationship lifestyle model of how many men and women desire to live together. According to Harrison, Female-Led is an approach which seeks a broader definition of romance by recognizing that many males want to express their male submissive sexuality by living within a healthy and mutually-satisfying relationship that is based upon male submission to a female. A Female-Led relationship should meet the needs of both the male and female. The submissive male has strong desires to fulfill the needs of a woman. The man serving a woman and dedicating himself to the woman's experience of pleasure and satisfaction is one of the important ingredients to binding couples closer together in a relationship that is Female-Led.
The term "Around Her Finger" marriage is often used interchangeably with female-led or wife-led marriage. This is based on the writing of Emily and Ken Addison who published a website and series of books extolling the advantages of loving female authority in traditional marriages. While most websites focus on advanced LFA topics, the Around Her Finger site focuses on how submissive husbands can introduce their otherwise vanilla wives to this relationship dynamic. The growth of female-led marriages is often termed the "Around Her Finger" movement.
More than any other author so far, the Addisons describe the female-led relationship in the terms calculated to be the most appealing to ordinary women.
Because for the entire history of the female-domination scene, males interested in being dominated have vastly outnumbered females interested in dominating, one would think that appealing to the woman who finds herself in a relationship with a man with submissive tendencies or submissive fantasies would have been tried long ago; yet, before the Addisons, no one seems to have done so, or if they have they have proven much less skilled at communication and persuasion than the Addisons have.
Most previous attempts to make this kind of relationship appeal to women rely heavily on feminist sociological theory. The Addisons in contrast emphasize practical benefits that appeal to ordinary women. In fact, several conservative women are on record as saying that the female-led relationship has proved appealing to them.[1]
In other words, the "Around Her Finger" materials explain the female-led relationship by describing what it appeals to women, and it postpones the discussion of the quasi-sexual strategies and behaviors that the woman will probably have to learn and to practice periodically to keep her male emotionally invested and motivated to keep on performing the helpful, attentive, romantic, cooperative, pliable, unargumentative behaviors that usually hold the most attraction to the woman.
The process by which the materials exert most of their influence is as follows: a man with submissive tendencies courts and wins a woman in the usual way, and they enter into a vanilla relationship. At some point, usually many years later, the man refers the woman to the "Around Her Finger" materials as part of an attempt to induce the woman to turn the relationship into a female-led one. This is usually the first the woman learns of her man's desire for this sort of change. The woman usually considers the suggestion a little weird, but is willing to see where it leads. Of course there are other reactions but this is the reaction that tends to lead to significant changes in the relationship.
In the years before to the publication of _Around Her Finger_ (originally as a book), people started spreading the idea that a sexually frustrated man is easier to control. Once this idea is understood by the woman, it often becomes mostly or completely unnecessary for the woman to engage in the overtly sexual behaviors involving leather clothing, collars, leashes, bondage, whips, fetishes, or such that in the past have been a large part of the means by which a submissive male is maintained in a mental state in which he cares deeply about pleasing his mate, which is usually the factor that keeps the woman interested in continuing the female-led relationship.
Keeping a man sexually frustrated usually entails making sure he does not masturbate without the explicit permission of the woman.
In addition to being sexually frustrated, it helps if the man is kept sexually stimulated by such things as caresses, nips, pats, images of the dominant woman, and the voice of the dominant woman. The voice can be inflected with seductive qualities. In other words, the woman flirts and teases the man.
Some have advanced the theory that it is particularly important that the male stops masturbating because when men masturbate they have a strong tendency to fantasize about a wide variety of woman and sexual acts and images.[2] According to this theory, restricting the man's fantasy life as much as practical to the dominant female greatly helps to maintain the male in a state of intense submissive feelings towards the female.
The theory goes on to state that fantasies without masturbation are much less vivid, compelling and memorable than the same fantasies entertained while masturbating.
One implication is that male masturbation is not harmful to the submissive-man dynamic if the woman always decides when or if the masturbation happens and the woman is present during the masturbation, which will tend to keep the man's fantasies focused on her. Some dominant woman require their man to repeat their name continuously during the man's orgasm, as an additional way to ensure that the man's fantasies remain focused on her.
To summarize the techniques, the Addisons advise the woman to use to keep the man interested and excited about the submissive dynamic are as follows:
Other web sites describe a wealth of other strategies in great detail.
Matriarchy is a term, which is applied to gynocentric form of society, in which the leading role is by the female and especially by the mothers of a community.[1] There exist many matriarchal animal societies including bees, elephants, and killer whales. The word matriarchy is coined as the opposite of patriarchy, from Greek matēr "mother" and archein "to rule". Gynecocracy (γυναικοκρατία), is sometimes used synonymously.
There are many existing matrilinear and matrilocal societies, such as those of the Minangkabau or Mosuo. However, strongly matrilocal societies are sometimes referred to as matrifocal, and there is still some debate concerning the terminological delineation between matrifocality and matriarchy.
Most modern anthropologists and sociologists assert that there are no known examples of human matriarchies from any point in history,[2][3][4][5][6][7] and Encyclopedia Britannica describes their views as "consensus", listing matriarchy as a hypothetical social system.[8][9] For more information see the appendix Patriarchies in dispute. Some examples of matrifocal societies, however, are known to exist. The Britannica article goes on to note, "The view of matriarchy as constituting a stage of cultural development is now generally discredited. Furthermore, the consensus among modern anthropologists and sociologists is that a strictly matriarchal society never existed."
There is also dispute about matrifocality (see Matriarchy vs. matrifocality). Matriarchy is defined by some as distinct from matrilocality, which some anthropologists use to describe societies where the maternal side of the family manages domestic relations, owing to the husband joining the wife's family, rather than the wife moving to the husband's village or tribe. If, additionally, family property passes down the maternal line (matrilineality), the wife is effectively supported by her extended family, especially her brothers, these maternal uncles serving children of the couple as "social fathers", while the husbands tend to be more isolated.
The notion of prehistoric matriarchy and of its replacement by patriarchy can be linked to the historical "inevitabilities" which the nineteenth century's concept of progress through cultural evolution introduced into anthropology.[citation needed] Friedrich Engels, among others, formed the notion that some primitive peoples did not grasp the link between sexual intercourse and pregnancy. Research indicated that sexual intercourse occurred from early ages and pregnancy only occurred much later, seemingly unrelated to the sexual activity. He proposed that they had no clear notion of paternity, according to this hypothesis; women produced children mysteriously, without necessary links to the man or men with whom they had sex. When realization of paternity was discovered, according to the hypothesis, men acted to claim a power to monopolize women and claim their offspring as possessions.
Records of these belief systems were the result of errors in early ethnographic techniques, which in return were the result of unsophisticated methods of field work. Some respondents in cultures studied denied the concept of paternity and discussed culturally determined religious concepts, myths, and legends about the origin of children. In other cultures, when strangers arrived and start asking where babies come from, the urge to respond imaginativelyMargaret Mead discovered in Samoa. was hard to resist, as
In fact, while prior to the relatively recent discovery of egg cells and genetics there have been many different explanations of the mechanics of pregnancy and the relative contributions of either sex, no human group studied after the late nineteenth century, however primitive, has been found to be unaware of the link between intercourse and pregnancy in humans.
There were, however, concepts of parthenogenesis among some animals and deities in the earliest of human records that persisted for thousands of years in the writings of Ancient Egypt and other early historical cultures. Even more interestingly, there also were myths and legends that asserted that males had given birth among both deities and humans in some early historical cultures.
The fact that each child has a single father has come more recently, however; by 400 B.C. classical Greek and Roman writers thought that the seed of two men might both contribute to the character of the child.
By the time these ethnographic records were corrected in anthropology, however, the idea that a pan-cultural matriarchy had once existed had been integrated into theories of comparative religion and archaeology, and was used as the basis of new hypotheses that were unrelated to the professed ignorance of primitive people about paternity.
Whether matriarchal societies might have existed at some time before historical records is unknown, and opinions about this remain controversial.
The controversy began in reaction to the book by Johann Jakob Bachofen Mother Right: An Investigation of the Religious and Juridical Character of Matriarchy in the Ancient World in 1861. Several generations of ethnologists were inspired by his pseudo-evolutionary theory of archaic matriarchy. Following him and Jane Ellen Harrison, several generations of scholars, usually arguing from known myths or oral traditions and examination of Neolithic female cult-figures, suggested that many 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.
This was reinforced further by the publication of The White Goddess by Robert Graves and his later analysis of classical Greek mythology and the vestiges of earlier myths that had been rewritten after a profound change in the religion of Greek civilization that occurred within very early historical times.
From the 1950s, Marija Gimbutas developed a theory of an Old European culture in neolithic Europe which had matriarchal traits, replaced by the patriarchal system of the Proto-Indo-Europeans with the spread of Indo-European languages beginning in the Bronze Age.
From the 1970s these ideas were taken up by second-wave feminism and, expanded with the speculations of Margaret Murray on witchcraft, by the Goddess movement, feminist Wicca, as well as work by Elizabeth Gould Davis, Riane Eisler, and Merlin Stone.
The concept of a matriarchal golden age in the Neolithic has been denounced as feminist wishful thinking in The Inevitability of Patriarchy, Why Men Rule, more recently by Philip G. Davis Goddess Unmasked, 1998, and Cynthia Eller, professor at Montclair State University The Myth of Matriarchal Prehistory, 2000. According to Eller, Gimbutas had a large part in constructing a myth of historical matriarchy by examining Eastern Europe cultures that she asserts, by and large, never really bore any resemblance in character to the alleged universal matriarchal suggested by Gimbutas and Graves. She asserts that in "actually documented primitive societies" of recent times, paternity is never ignored and that the sacred status of goddesses does not automatically increase female social status, and believes that this affirms that utopian matriarchy is simply an inversion of antifeminism. The unscientific feminist scenarios of neolithic matriarchy have been called into question and are not emphasized in third-wave feminism.
The original evidence recognized by Gimbutas, however, of neolithic societies being more egalitarian than the Bronze Age Indo-European and Semitic patriarchies remains valid. Del Giorgio in The Oldest Europeans (2006) insists in on a matrifocal, matrilocal, matrilineal Paleolithic society. The records of the earliest human writings in Ancient Egypt support the concept that prior to that time, egalitarian social organization existed in other locations as well. Ancient Egyptian women held property, had positions of power in the religious and social organization, and were able to divorce; furthermore, Ancient Egyptian lineage was traced along the maternal lines. Some of their traditions seem to have roots in the paleolithic culture that proceeded their historically documented records.
Due to a lack of any clear and consistent definition of the word matriarchy several anthropologists have begun to use the term matrifocality. Matrifocality refers to societies in which women, especially mothers, occupy a central position, though the term does necessarily imply domination by women or mothers.[10] Anthropologist R. L. Smith (2002) refers to 'matrifocality' as the kinship structure of a social system where the mothers assume structural prominence.[10] The Nair community in Kerala in South India is a prime example of matrifocality. This can be attributed to the fact that the community being warriors by profession, were bound to lose male members at youth, leading to a situation where the females assumed the role of running the family. Some consider the use of the term a euphemism, lacking a parallel to patriarchy, which is not redefined in the same fashion.
The Wemale culture of western Seram, studied by A. E. Jensen during the Frobenius InstituteKarl Kerenyi noted in passing (introduction to Eleusis : Archetypal Image of Mother and Daughter 1967, p. xxxii). On the other hand, anthropologist Donald Brown's list of "human universals" (i.e. features shared by all current human societies) includes men being the "dominant element" in public political affairs (Brown 1991, p. 137), which he asserts is the contemporary opinion of mainstream anthropology. Feminist Joan Bamberger argues that the historical record contains no reliable evidence of any society in which women dominated (Bamberger 1974), although there are many known matrilineal societies. expedition of 1938, often is indicated as an example of matriarchy. See:
The Trobriand Islands were considered a matriarchy by anthropologist Bronisław Malinowski, however, Malinowski defined that matriarchy as the rule of a family by the wife's male relatives, such as her brothers, rather than literal patriarchy (the rule of the family by its father); the dispute this view has engendered is discussed at that entry.
Peter N. Stearns and other historians have speculated as to whether or not agricultural JapanChina (Stearns 2000, p. 51). was a matriarchy prior to contact with patriarchal
Anthropologist Peggy Reeves Sanday favors redefining and reintroducing the word matriarchy, especially in reference to modern, matrilineal societies such as the Minangkabau. This group lives in West Sumatra and numbers about four million; it is considered the largest and most stable matrilineal society in the modern world. Sanday argues that this society is a modern matriarchy defined, not in polar opposition to patriarchy, but on unique terms.
A clear and consistent definition has been given by Heide Goettner-Abendroth, who did cross-cultural research on all of the remaining contemporary matriarchal societies (in her major work on matriarchy). Her viewpoint is close to that of Sanday. One of her examples is the Mosuo people of Southwestern China. Furthermore, the Minicoy islanders also are considered to be one of the living matrilineal societies today.
Regardless of these documented cultures, the existence of any true matriarchal societies (as opposed to matrilineal or matrifocal societies) remains controversial among scholars.
Some traditional matrifocal societies have been presented by scholars and indigenous speakers at two conferences. The first World Congress on Matriarchal Studies was held in 2003 in Luxembourg, Europe; it was sponsored by the Minister for Women's Affairs of Luxembourg, Marie-Josée Jacobs, and was organized and guided by Heide Goettner-Abendroth. The second one took place in 2005 in San Marcos, Texas, USA; it was sponsored by Genevieve Vaughan and again led by Heide Goettner-Abendroth.
Matriarchy was recognized by J. Bachofen ("Das Mutterrecht") and was deeply investigated by Lewis H. Morgan, LL. D. [11] Many researchers studied the phenomenon of matriarchy afterward, but the basis was laid by the classics of sociology. In their works Bachofen and Morgan used such terms and expressions as mother-right, female rule, gyneocracy, and female authority. All these terms meant the same: the rule by females (mother or wife).
The following excerpts from Morgan's "Ancient Society" will explain the use of the terms:
"In a work of vast research, Bachofen has collected and discussed the evidence of female authority, mother-right, and of female rule, gyneocracy."
"Common lands and joint tillage would lead to joint-tenant houses and communism in living; so that gyneocracy seems to require for its creation, descent in the female line. Women thus entrenched in large households, supplied from common stores, in which their own gens so largely predominated in numbers, would produce the phenomena of mother right and gyneocracy, which Bachofen has detected and traced with the aid of fragments of history and of tradition."
Although Bachofen and Morgan confined the "mother right" inside households, it was the basis of female influence upon the whole society. The classics never thought that gyneocracy could mean "female government" in polity. They were aware of the fact that sexual structure of government had no relation to domestic rule and to roles of both sexes.
A famous legendary gynecocracy related by classical Greek writers was the Amazon society.
Bamberger (1974) examines several matriarchal myths from South American cultures and concludes that portraying the women from this matriarchal period as evil often serves to restrain contemporary women.
Historian Ronald Hutton has argued that there is no necessary correlation between the worship of female deities and relative levels of social or legal egalitarianism, noting the late classical Greek and Roman religions, where goddesses played an important role. Hutton has also pointed out that in more recent European history, in 17th century Spain, there were many religious institutions staffed exclusively by women.
Austrian writer Bertha Diener, also known by her American pseudonym as Helen Diner, wrote Mothers and Amazons (1930) which was the first work to focus on women's cultural history. She is regarded as a classic of feminist matriarchal study. [12] Her view is that in the past all human societies were matriarchal, then, at some point, most shifted to patriarchal and degenerated.
The idea of peaceful matriarchal civilizations being destroyed by patriarchal, nomadic barbarian invaders has lived on as a powerful literary trope. The Nazi ideology of a master race of Aryan patriarchal conquerors was based in part on Müller's hypothesis about conquering Aryans being the founders of what he described as '"the European race".[citation needed]
More recent uses of the theme share essentially the same narrative. Mary Renault's historical novels about Greek mythology and history such as The King Must Die combine motifs of political conflict between goddess and god worshippers with The Golden Bough'sdying and reviving gods. The patriarchal conquest of matriarchy motif is found in dozens of fantasy novels, from Marion Zimmer Bradley's historical revisions of Arthurian romance and the Trojan War to works such as Guy Gavriel Kay's A Song for Arbonne. Gender roles and the conflict of patriarch vs. matriarchy is a major theme in the Wheel of Time books by Robert Jordan. hypothesis about
In the StarCraft universe, the Dark Templar Tribes of Shakuras are ruled over by Matriarch Raszagal. Near the end of StarCraft: Brood War, she is killed, and names her Prelate, Zeratul (a male), the new leader of the Dark Templar, thus ending the Dark Templar matriarchy.
The near future sci-fi trilogy by Kim Stanley Robinson features several matriarchal themes, including worshiping the mother earth and mars. The underground resistance centres round the matriarchal Hiroko Ai who secretly mothers the first generation of Martians using her DNA.
In the expanded universe of Star Wars, the women of Dathomir are portrayed as the ruling sex. Another matriarchy is the Hapan Consortium, a cluster of 63 planets, that are all ruled by the Queen Mother of Hapes.
In the fantasy world of Forgotten Realms, the evil Drow race is a highly matriarchal society. The females rule drow societies—a gynocracy; males are merely servants and are regarded as pets. The same goes for the aptly-named gynocracy of Telchos in the Lone Wolf setting.
The webcomic Sinfest sometimes parodies The Matrix as "The Matriarchy."
Dreamfall, a game by Funcom, features a Goddess worshipping Matriarchal people, the Azadi. Men are described as having less freedom than women, but are in no way regarded as pets. The Azadi, though very religious with a very strict code of honor, have taken to conquering other races. Though their intentions are good, their "the cause justifies the means" attitude and their discrimination against Magicals make them responsible for many horrible crimes, as well as good deeds.
The Wicker Man, starring Nicolas Cage, takes place within a fictional matriarchy in the state of Washington. The society, Summersisle, is modeled after honeybee culture and behavior.
In the Warcraft Universe, the Night Elves lived in a highly matriarchal society, because almost all men became druids and spent large amounts of their time in meditative slumber, leaving the women to protect them and serve their goddess. This has changed in the recent game World of Warcraft, with gender roles being abolished due to a dip in population[citation needed].
In Harry Harrison's novel West of Eden the Yilanè or sentient dinosaurs are a matriarchal society. Females run the Yilanè society and males are only donors of semen.
