En la sociedad la diferencia entre los sexos se tradujo ideológicamente en un lenguaje binario y jerarquizado, donde el arte tuvo mucho que decir, ya que a través de sus creaciones el artista buscó ...siempre un término medio positivo que reconcilió lo masculino y lo femenino del ser humano. De esta manera los creadores presentaron lo femenino como un poder que no fue sino corrompido por la razón y que tuvo una importante relación desde tiempos ancestrales con la mujer, el arte y el matriarcado, frente al racionalismo patriarcal que ha sido dominante en todas las facetas del ser humano llegado este dominio hasta nuestros días. En el pensamiento del individuo y en su esfuerzo social, habría comenzado a surgir los signos precursores de una edad subjetiva, donde emergería un idealismo subjetivo, que se traduciría en una realización del individuo en la satisfacción de su más íntima naturaleza estética e intuitiva tratando de supeditar a este fin su existencia. Su verdadero propósito será el descubrimiento de una verdad más profunda, donde el poder de lo femenino y el arte estarían muy presentes.
Este artigo apresenta os resultados de uma pesquisa sobre as concepções de beleza que integram a identidade de duas famílias negras mineiras: uma quilombola (matriarcal) e uma irmandade católica ...(patriarcal). Partindo do pressuposto que a concepção de beleza se relaciona com a identidade coletiva, foram investigados os aspectos históricos, culturais e de identidade social e familiar que influenciavam as concepções de beleza, com fundamentação nos conceitos do Psicodrama e nas intervenções etnodramáticas realizadas por J. L. Moreno, assim como em estudos filosóficos e culturais-feministas sobre a beleza e a corporeidade. Foi realizada uma pesquisa-ação através de entrevistas, observação participante e intervenções sociodramáticas – o etnodrama – com ambas as famílias. Os resultados revelaram aspectos comuns – padrões éticos de dignidade nas relações interpessoais – e diferenciados nos dois tipos de família. A família de irmandade católica, centrada na autoridade patriarcal, enfatizou a "beleza interior" e os aspectos relacionais como harmonia, união, aceitação e paciência nas relações intrafamiliares. Na família quilombola, centrada na autoridade matriarcal, a beleza se "exteriorizou" na cor da pele e no aprendizado das mulheres em se fazerem e se sentirem bonitas, alicerçado na força dos cuidados e do amor da matriarca. Esta pesquisa, ao retomar análises morenianas do problema étnico-racial, pode contribuir para estudos antropológicos em Psicodrama.
This thesis explores the role and status of the biblical matriarchs in Genesis Rabbah, the fifth century CE rabbinic commentary on Genesis. Whilst scholarship on the role of women in the Bible and ...rabbinic Judaism has greatly increased, the authoritative group of women known as "the matriarchs" (האימהות) have been neglected. The Introduction outlines the research context of this work; the thesis then proceeds in three parts. Part One explores definitions. The first chapter considers the nature of midrash; the rabbinic worldview; and rabbinic exegetical techniques. Genesis Rabbah is then introduced. The second chapter explores the title "the matriarchs." Modern scholars use, but often fail to define, the term, so I turn to ancient texts from Bible to midrash to explore the category's origins. The use of the title "the matriarchs" in Genesis Rabbah is then considered. Two main definitions emerge: first, the matriarchs are the legitimate wives of the patriarchs; secondly, the title sometimes refers to Jacob's four wives, who bore Israel's tribal ancestors. Part Two explores the "matriarchal cycle" in Genesis Rabbah. This cycle has three stages: barrenness, motherhood, and succession. Each matriarch undergoes a transformation from barren woman to the mother of covenant sons. After a brief Preface, each stage is explored. The "matriarchal cycle" is central to rabbinic characterisation of these women. Finally, Part Three considers Genesis Rabbah's portrayal of the matriarchs as representatives of the female sex. This chapter explores positive and negative rabbinic attitudes towards women, focusing on piety, prayer, praise, beauty and sexuality, and the matriarchs exemplifying stereotypical, negative female traits. When portrayed as women, the matriarchs are sometimes portrayed negatively; yet positive traditions dominate. This thesis concludes that for the ancient rabbis, the matriarchs were the historical mothers of Israel, bearing covenant sons, but also the present mothers of Israel, continuing to influence Jewish identity.
Entendendo que o processo de colonização intensificou não só o racismo, mas também práticas patriarcais como elemento estruturante das sociedades modernas, o sentido (significado e direção) que a ...diferenciação e hierarquização de gênero feita pelas populações europeias desencadeou no fortalecimento do patriarcado exercido como dominação. Entretanto, as diferentes formas de matriarcado existentes e praticadas no continente africano foram recriadas na diáspora brasileira através de relações econômicas, políticas, culturais e religiosas a partir de ações comunitárias agenciadas por mulheres pretas. Nesse sentido, o objetivo deste estudo é trazer os valores Afro-civilizatórios sintetizados por Azoilda Loretto da Trindade somados a elementos básicos do pensamento afrocentrado de Cheikh Anta Diop, Molefi Kete Asante, Ama Mazama e Marimba Ani e do matriarcado africano sob a ótica de Ifi Amadiume e Oyèrónké Oyewùmí para compreendermos a centralidade, não homogênea, da figura feminina no continente africano e como essa forma de ser, estar, agir e pensar no mundo está ainda hoje inscrita nas paisagens urbanas brasileiras. Para isso se faz necessário despir-se de preconceitos normalizados dentro das ciências modernas e compreender a relevância das diferentes formas pelas quais as mulheres, usaram, se apropriaram do espaço urbano e forjaram cidades ao longo dos séculos XVIII, XIX e XX.
This article offers an account of the broad theological contours of the Jewish practice of matrilineal descent. I make the case that matrilineality epitomizes God's contingent preference in favoring ...and electing Israel. I link Mara Benjamin's recent work to recuperate asymmetrical power relations for feminist theology to the asymmetrical relationship inherent in God's election of Israel. With Benjamin, I emphasize the importance of contingency, vulnerability, and favoritism for divine and parental love. I then read the opening parable in the tractate of Avodah Zarah for one Talmudic strategy for reckoning with the contingency of election. In Avodah Zarah, election's contingency is qualified by the concept of zekhut avot—the merit of the patriarchs. From here, I turn to the work of Jon Levenson for an account of the construction of zekhut avot in the Genesis stories. I show that the merit of the patriarchs is defined by the patriarchal encounter with the trial of favoritism. For the Israelites after Genesis, a decisive consequence of zekhut avot is that all of Jacob's (Israel's) descendants become beloved of God. The contingent transmission of the covenant thus transforms from inscrutable divine choice to the still‐contingent power of ancestry. The article closes with an interpretation of the rabbinic concept of zekhut imahot—the merit of the matriarchs. The preferred or preferring matriarch is decisive for determining the next beloved son in Genesis. The article argues that matriarchal merit is not tied to any essential construction of gender, but to the capacity to exercise freedom under conditions of providential silence. I contend that the practice of matrilineal descent re‐inscribes matriarchal merit for every generation of the Jewish people.
In this my study, I focus on the question of how “Kitâb-ı Dedem Korkut” narratives can be analyzed based on the concept of matriarchy and the problem of the matriarchy theory, which social and ...cultural anthropologists have been examining since the past. Heide Goettner-Abendroth’s views on matriarchy were at the core of my approach to matriarchy. In this study, four woman types, depicted in the introduction of “Kitâb-ı Dedem Korkut” are, other characters from the same source as Dirse Han’s unnamed wife, Banu Çiçek and Selcen Hatun, were analyzed to establish a commentary based on the matriarchal structure views of Heide Goettner-Abendroth. The study contains various excerpts from the narrative within the text which serve as indicators of the transition from the matriarchal social structure to a patriarchal one, as seen in the “Kitâb-ı Dedem Korkut”. Not only are the women in these narratives’ good lovers, wives and mothers, but they are also loyal, honest and willing to risk everything for their loved ones when necessary, which led me to draw the conclusion that it is not correct to consider them as warrior women. An approach opposite to this result would suggest ignoring the social, economic, cultural, political, and religious changes and transformations experienced by the Oghuz society at the center of the events in the book. It is possible to see the traces of mentality changes caused by this change and transformation in the narratives of these four types of women. The nomadic and warrior peoples, who transitioned into a life of permanent settlement along with the spread of Islam, have caused women to be perceived alongside the notions related with inhabitancy and housework. Women, who could and would take on the role and status of their male counterparts when needed, have become a representation of the past due to many attempts of Islamic adaptation. Another conclusion I have reached is that in the “Kitâb-ı Dedem Korkut”, the unnamed wife of Dirse Han was the only heroine who could resist the patriarchal structure of society.
Muslims and Matriarchsis a history of an unusual, probably heretical, and ultimately resilient cultural system. The Minangkabau culture of West Sumatra, Indonesia, is well known as the world's ...largest matrilineal culture; Minangkabau people are also Muslim and famous for their piety. In this book, Jeffrey Hadler examines the changing ideas of home and family in Minangkabau from the late eighteenth century to the 1930s.
Minangkabau has experienced a sustained and sometimes violent debate between Muslim reformists and preservers of indigenous culture. During a protracted and bloody civil war of the early nineteenth century, neo-Wahhabi reformists sought to replace the matriarchate with a society modeled on that of the Prophet Muhammad. In capitulating, the reformists formulated an uneasy truce that sought to find a balance between Islamic law and local custom. With the incorporation of highland West Sumatra into the Dutch empire in the aftermath of this war, the colonial state entered an ongoing conversation. These existing tensions between colonial ideas of progress, Islamic reformism, and local custom ultimately strengthened the matriarchate.
The ferment generated by the trinity of oppositions created social conditions that account for the disproportionately large number of Minangkabau leaders in Indonesian politics across the twentieth century. The endurance of the matriarchate is testimony to the fortitude of local tradition, the unexpected flexibility of reformist Islam, and the ultimate weakness of colonialism.Muslims and Matriarchsis particularly timely in that it describes a society that experienced a neo-Wahhabi jihad and an extended period of Western occupation but remained intellectually and theologically flexible and diverse.
This study explores the prevalence in German culture of myths about ancient matriarchal societies, tracing their presence in left and right wing politics, feminist and antifeminist writing, ...sociology, psychoanalysis and literary production. The work of the Swiss theorist of matriarchy, Johann Jakob Bachofen (1815-1887), has been highly influential, and this book shows how the interpretation of his legacy became a battleground for conflicts about modernity, myth, race and nation, sex and gender, and ultimately the struggle between National Socialism and its opponents.
