You can call them "Segmentary Societies" like Emile Durkheim, "Regulated Anarchies" like Max Weber, "Peaceful Societies" like on the Website mentioned below or "Matriarchy", like German Scholars define it (not to confuse with Bachofen, goddess movement or FemDom). It all is the same kind of society with the same patterns.

Kwasi Wiredu, a professor of Philosophy at the University of South Florida, Tampa, and currently has a visiting professorship at Duke University, explains and discusses the use of the consensus principle for political theory and practice in Africa.

As determined by definition consensus is one of the major and typical characteristics of a matriarchal society.

matrilocal

It occupies the entire valley and is surrounded by high mountains, one of which is called Gun mu, "Mother Mountain", the protective Goddess of the Mosuo. All persons within each clan-house have the clan name of the eldest woman, the clan mother.

The names, as well as the common ownership of the house and the land, are exclusively inherited through the female line. At about thirteen years of age, after the ceremony of initiation, girls are considered to be full members of the clan and are given the key to their own rooms.

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Where girls can do anything - About the matriarchal Mosuo of China, Background Facts, Interviews and a 20 Min. Video to watch.

We have to reconsider the interaction with our daughters and with our sons. Is how we treat them an applicable and humane way? Can we learn from "primitive" peoples?

A closer look does reveal subtle distinctions in the kinds of activities engaged in by the two sexes. A study of !Kung children at play showed that boys were more physically aggressive than girls and that girls interacted with adults other than their mothers more than boys did. But, in contrast to studies of children's play in other societies, !Kung girls and boys were found to be equally active, equally capable of sustaining attention to tasks, and equal in the amount of time they spent playing with objects. Also, !Kung children showed no preference for playing only with children of their own sex.

!Kung children are essentially left to their own devices. Far from leading to boredom, this freedom results in inventive and energetic play, which characterizes much of their day. Although this play includes many different games and activities, sexual play is what many adults remember most vividly. The amount of such play varies from one group to another, but experimentation of some kind seems universal. Sexual play of younger children begins with boys playing together and girls playing together, and then changes to boys and girls playing with each other, with the boys as the usual-sometimes aggressive-initiators. The play of older children often involves some genital contact, but actual sexual intercourse does not seem to occur until years later, and some girls who marry young reach marriage without having experienced it.

Adults do not approve of sexual play among children and adolescents, but they do little to keep it from happening. They remember such play from their own childhood and, although they usually deny it, they know that their children are playing that way too.

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By Donna Marie Giancola
Suffolk University

The purpose of this presentation is to examine the role of justice as it emerges in the early mythic and philosophical traditions of ancient Greece and India. Specifically, my paper will focus on the relationship of justice to the Great Mother as the Divine Creatrix and final judge of all Reality. It is my thesis that there were really two notions of justice which began to emerge in the ancient world. The older view (the one that we have almost forgotten) was rooted in the early Goddess religions where Justice was seen as the avenging/mediating force of the Great Mother. The other view developed later in the dominant patriarchal Aryan culture of norms and laws, and provides the basis for our modern day conception of justice as an abstract principle.