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Social system with male rule

"Manlike politics" redirects here. For the general concept of male domination, meet Machismo.

Patriarchy is an institutionalized social system in which men boss over others, only can also refer to potency over women specifically; information technology can also extend to a variety of manifestations in which men accept social privileges over others to cause exploitation or oppression, such as through male person say-so of moral authority and command of property.[ane] [two] [three] Patriarchal societies can be patrilineal or matrilineal, meaning that property and title are inherited by the male or female lineage respectively.

Patriarchy is associated with a set of ideas, a patriarchal credo that acts to explain and justify this dominance and attributes it to inherent natural differences between men and women. Sociologists hold varied opinions on whether patriarchy is a social product or an outcome of innate differences between the sexes. Sociobiologists have argued that the roots of inequality were set in humanity's primeval period and are primarily due to genetic and reproductive differences between men and women. Aligned closely with evolutionary psychology, this theory posits that gender inequity is an inherent office of man social structures.

Social constructionists contest this statement, arguing that gender roles and gender inequity are instruments of power and accept get social norms to maintain control over women. Constructionists would contend that sociobiological arguments serve to justify the oppression of women.[4]

Historically, patriarchy has manifested itself in the social, legal, political, religious, and economic system of a range of different cultures.[5] Most contemporary societies are, in practice, patriarchal.[6] [7]

Etymology and usage [edit]

Patriarchy literally ways "the rule of the male parent"[8] [9] and comes from the Greek πατριάρχης (patriarkhēs),[x] [eleven] "begetter or chief of a race",[12] which is a chemical compound of πατριά (patria), "lineage, descent, family unit, fatherland"[xiii] (from πατήρ patēr, "male parent")[fourteen] and ἀρχή (arkhē), "domination, authority, sovereignty".[15]

Historically, the term patriarchy has been used to refer to autocratic rule by the male person head of a family; however, since the late 20th century it has also been used to refer to social systems in which power is primarily held by developed men.[xvi] [17] [eighteen] The term was particularly used by writers associated with 2nd-moving ridge feminism such as Kate Millett; these writers sought to utilise an understanding of patriarchal social relations to liberate women from male person domination.[19] [20] This concept of patriarchy was developed to explicate male potency equally a social, rather than biological, miracle.[17]

History and scope [edit]

The sociologist Sylvia Walby defines patriarchy as "a system of social structures and practices in which men dominate, oppress, and exploit women".[i] Social stratification along gender lines, with power predominantly held by men, has been observed in about societies.[vi] [17] [18]

Pre-history [edit]

Anthropological, archaeological and evolutionary psychological testify suggests that well-nigh prehistoric societies were relatively egalitarian,[half dozen] and that patriarchal social structures did non develop until many years after the end of the Pleistocene epoch, following social and technological developments such as agronomics and domestication.[21] [22] [23] According to Robert Chiliad. Strozier, historical research has not yet institute a specific "initiating event".[24] Gerda Lerner asserts that there was no unmarried event, and documents that patriarchy as a social organisation arose in different parts of the world at dissimilar times.[25] Some scholars signal to about six chiliad years agone (4000 BCE), when the concept of fatherhood took root, as the outset of the spread of patriarchy.[26] [27]

Marxist theory, as articulated mainly by Friedrich Engels in The Origin of the Family, Private Property and the State, assigns the origin of patriarchy to the emergence of individual property, which has traditionally been controlled by men. In this view, men directed household production and sought to control women in society to ensure the passing of family belongings to their ain (male) offspring, while women were limited to household labor and producing children.[16] [19] [28] Lerner disputes this idea, arguing that patriarchy emerged before the development of class-based society and the concept of private holding.[29] [ folio needed ]

Domination by men of women is constitute in the Ancient Near East as far dorsum as 3100 BCE, as are restrictions on a woman's reproductive capacity and exclusion from "the procedure of representing or the structure of history".[24] According to some researchers, with the advent of the Hebrews, in that location is also "the exclusion of woman from the God-humanity covenant".[24] [25]

The archaeologist Marija Gimbutas argues that waves of kurgan-building invaders from the Ukrainian steppes into the early agricultural cultures of Erstwhile Europe in the Aegean, the Balkans and southern Italian republic instituted male hierarchies that led to the ascension of patriarchy in Western gild.[30] Steven Taylor argues that the rise of patriarchal domination was associated with the advent of socially stratified hierarchical polities, institutionalised violence and the separated individuated ego associated with a period of climatic stress.[31]

Aboriginal history [edit]

A prominent Greek full general Meno, in the Ideal dialogue of the same name, sums up the prevailing sentiment in Classical Greece about the respective virtues of men and women. He says:[32]

Start of all, if you accept the virtue of a human, it is hands stated that a human's virtue is this—that he be competent to manage the affairs of his metropolis, and to manage them and then as to do good his friends and harm his enemies, and to have care to avert suffering harm himself. Or take a woman's virtue: there is no difficulty in describing information technology as the duty of ordering the business firm well, looking subsequently the belongings indoors, and obeying her husband.

—Meno, Plato in Twelve Volumes

The works of Aristotle portrayed women as morally, intellectually, and physically inferior to men; saw women as the property of men; claimed that women's function in society was to reproduce and to serve men in the household; and saw male domination of women as natural and virtuous.[33] [34] [35]

Gerda Lerner, author of The Creation of Patriarchy, states that Aristotle believed that women had colder claret than men, which made women not evolve into men, the sex that Aristotle believed to be perfect and superior. Maryanne Cline Horowitz stated that Aristotle believed that "soul contributes the form and model of creation". This implies that whatsoever imperfection that is caused in the globe must be caused by a woman considering one cannot acquire an imperfection from perfection (which he perceived as male). Aristotle had a hierarchical ruling structure in his theories. Lerner claims that through this patriarchal belief system, passed down generation to generation, people have been conditioned to believe that men are superior to women. These symbols are benchmarks which children learn about when they grow upward, and the cycle of patriarchy continues much past the Greeks.[36]

Egypt left no philosophical record, but Herodotus left a record of his shock at the contrast between the roles of Egyptian women and the women of Athens. He observed that Egyptian women attended market and were employed in trade. In ancient Egypt, heart-form women were eligible to sit down on a local tribunal, engage in real estate transactions, and inherit or bequeath property. Women also secured loans, and witnessed legal documents. Athenian women were denied such rights.[37]

Greek influence spread, nevertheless, with the conquests of Alexander the Not bad, who was educated by Aristotle.[38]

During this fourth dimension menstruation in China, gender roles and patriarchy remained shaped by Confucianism. Adopted as the official organized religion in the Han dynasty, Confucianism has strong dictates regarding the behavior of women, declaring a woman'south place in society, as well as outlining virtuous beliefs.[39] Three Obediences and Four Virtues, a Confucian text, places a woman's value on her loyalty and obedience. Information technology explains that an obedient adult female is to obey their father earlier her spousal relationship, her husband after wedlock, and her first son if widowed, and that a virtuous adult female must do sexual propriety, proper spoken language, modest advent, and hard work.[40] Ban Zhao, a Confucian disciple, writes in her volume Precepts for Women, that a adult female's primary concern is to subordinate themselves before patriarchal figures such as a husband or male parent, and that they need not business themselves with intelligence or talent.[41] Ban Zhao is considered past some historians as an early champion for women's teaching in Communist china, however her extensive writing on the value of a adult female's mediocrity and servile behavior leaves others feeling that this narrative is the event of a misplaced desire to cast her in a contemporary feminist light.[42] Similarly to Iii Obediences and Four Virtues, Precepts for Women was meant as a moral guide for proper feminine behavior, and was widely accepted as such for centuries.[43]

Post-classical history [edit]

In Prc's Ming Dynasty, widowed women were expected to never remarry, and unmarried women were expected to remain chaste for the duration of their lives.[44] Biographies of Exemplary Women, a book containing biographies of women who lived co-ordinate to the Confucian ethics of virtuous womanhood, popularized an entire genre of similar writing during the Ming dynasty. Women who lived co-ordinate to this Neo-Confucian ideal were celebrated in official documents, and some had structures erected in their laurels.[45]

In ancient Japan, ability in society was more than evenly distributed, particularly in the religious domain, where Shintoism worships the goddess Amaterasu, and aboriginal writings were replete with references to great priestesses and magicians. All the same, at the time contemporary with Constantine in the West, "the emperor of Nippon changed Japanese modes of worship", giving supremacy to male deities and suppressing female spiritual ability in what religious feminists have called a "patriarchal revolution."[46]

Mod history [edit]

Although many 16th and 17th century theorists agreed with Aristotle's views concerning the place of women in society, none of them tried to prove political obligation on the basis of the patriarchal family unit until quondam after 1680. The patriarchal political theory is closely associated with Sir Robert Filmer. Sometime before 1653, Filmer completed a work entitled Patriarcha. However, it was not published until subsequently his death. In it, he defended the divine right of kings as having title inherited from Adam, the commencement man of the man species, co-ordinate to Judeo-Christian tradition.[47]

Nevertheless, in the latter half of the 18th century, clerical sentiments of patriarchy were meeting challenges from intellectual regime – Diderot's Encyclopedia denies inheritance of paternal authority stating, "... reason shows us that mothers have rights and authorisation equal to those of fathers; for the obligations imposed on children originate as from the mother and the father, equally both are equally responsible for bringing them into the globe. Thus the positive laws of God that relate to the obedience of children bring together the father and the mother without any differentiation; both possess a kind of ascendancy and jurisdiction over their children...."[48]

In the 19th century, diverse women began to question the commonly accepted patriarchal interpretation of Christian scripture. Quaker Sarah Grimké voiced skepticism near the power of men to translate and interpret passages relating to the roles of the sexes without bias. She proposed culling translations and interpretations of passages relating to women, and she applied historical and cultural criticism to a number of verses, arguing that their admonitions applied to specific historical situations, and were not to be viewed equally universal commands.[49]

Elizabeth Cady Stanton used Grimké's criticism of biblical sources to establish a ground for feminist thought. She published The Woman's Bible, which proposed a feminist reading of the Former and New Testament. This trend was enlarged by feminist theory, which denounced the patriarchal Judeo-Christian tradition.[50] In 2020 social theorist and theologian Elaine Storkey retold the stories of thirty biblical women in her book Women in a Patriarchal Globe and practical the challenges they faced to women today. Working from both the Hebrew Scriptures and the New Testament, she analysed dissimilar variations of patriarchy, and outlined the paradox of Rahab, a prostitute in the Erstwhile Testament who became a role-model in the New Testament Epistle of James, and Epistle to the Hebrews.[51] In his essay, A Judicial Patriarchy: Family Law at the Turn of the Century, Michael Grossberg coined the phrase judicial patriarchy stating that, "The judge became the buffer between the family and the state" and that, "Judicial patriarchs dominated family law considering within these institutional and intraclass rivalries judges succeeded in protecting their power over the constabulary governing the hearth.[52] : 290–291

In Mainland china'south Qing dynasty, laws governing morality, sexuality, and gender-relations continued to exist based on Confucian teachings. Men and women were both bailiwick to strict laws regarding sexual beliefs, however men were punished infrequently in comparison to women. Additionally, women'south penalisation often carried strong social stigma, "rendering [women] unmarriageable", a stigma which did not follow men.[53] Similarly, in the People's Democracy of Red china, laws governing morality which were written as egalitarian were selectively enforced favoring men, permissively assuasive female person infanticide, while infanticide of whatever form was, past the alphabetic character of the law, prohibited.[54]

FIGHT PATRIARCHY – a graffito in Turin

Feminist theory [edit]

Feminist theorists have written extensively nearly patriarchy either as a primary cause of women's oppression, or equally part of an interactive system. Shulamith Firestone, a radical-libertarian feminist, defines patriarchy as a system of oppression of women. Firestone believes that patriarchy is caused by the biological inequalities between women and men, e.m. that women conduct children, while men do not. Firestone writes that patriarchal ideologies support the oppression of women and gives every bit an case the joy of giving birth, which she labels a patriarchal myth. For Firestone, women must gain control over reproduction in social club to be free from oppression.[25] Feminist historian Gerda Lerner believes that male person control over women's sexuality and reproductive functions is a fundamental cause and upshot of patriarchy.[29] Alison Jaggar likewise understands patriarchy every bit the master cause of women's oppression. The organization of patriarchy accomplishes this by alienating women from their bodies.

Interactive systems theorists Iris Marion Young and Heidi Hartmann believe that patriarchy and capitalism interact together to oppress women. Young, Hartmann, and other socialist and Marxist feminists utilize the terms patriarchal capitalism or capitalist patriarchy to describe the interactive relationship of capitalism and patriarchy in producing and reproducing the oppression of women.[55] According to Hartmann, the term patriarchy redirects the focus of oppression from the labour division to a moral and political responsibility liable directly to men as a gender. In its being both systematic and universal, therefore, the concept of patriarchy represents an adaptation of the Marxist concept of form and form struggle.[56]

Lindsey German represents an outlier in this regard. German argued for a need to redefine the origins and sources of the patriarchy, describing the mainstream theories as providing "little understanding of how women's oppression and the nature of the family have changed historically. Nor is at that place much notion of how widely differing that oppression is from class to class."[57] Instead, the patriarchy is not the result of men'southward oppression of women or sexism per se, with men non even identified as the main beneficiaries of such a system, but capital itself. As such, female liberation needs to begin "with an assessment of the cloth position of women in capitalist social club."[57] In that, German language differs from Young or Hartmann by rejecting the notion ("eternal truth") that the patriarchy is at the root of female person oppression.[57]

Audre Lorde, an African American feminist writer and theorist, believed that racism and patriarchy were intertwined systems of oppression.[55] Sara Ruddick, a philosopher who wrote virtually "adept mothers" in the context of maternal ethics, describes the dilemma facing contemporary mothers who must railroad train their children within a patriarchal organisation. She asks whether a "good female parent" trains her son to exist competitive, individualistic, and comfortable inside the hierarchies of patriarchy, knowing that he may likely exist economically successful just a mean person, or whether she resists patriarchal ideologies and socializes her son to be cooperative and communal but economically unsuccessful.[25]

Gerda Lerner, in her 1986 The Creation of Patriarchy, makes a serial of arguments about the origins and reproduction of patriarchy every bit a arrangement of oppression of women, and concludes that patriarchy is socially synthetic and seen as natural and invisible.[29]

Some feminist theorists believe that patriarchy is an unjust social organization that is harmful to both men and women.[58] It often includes any social, political, or economic mechanism that evokes male person dominance over women. Because patriarchy is a social structure, it can exist overcome past revealing and critically analyzing its manifestations.[59]

Jaggar, Immature, and Hartmann are among the feminist theorists who argue that the system of patriarchy should be completely overturned, especially the heteropatriarchal family, which they see every bit a necessary component of female oppression. The family non merely serves as a representative of the greater civilization past pushing its ain affiliates to change and obey, but performs equally a component in the rule of the patriarchal land that rules its inhabitants with the head of the family.[60]

Many feminists (especially scholars and activists) accept called for culture repositioning equally a method for deconstructing patriarchy. Civilization repositioning relates to culture change. Information technology involves the reconstruction of the cultural concept of a society.[61] Prior to the widespread utilise of the term patriarchy, early feminists used male person chauvinism and sexism to refer roughly to the same phenomenon.[62] Author bell hooks argues that the new term identifies the ideological system itself (that men claim dominance and superiority to women) that tin can be believed and acted upon by either men or women, whereas the earlier terms imply only men act as oppressors of women.[62]

Sociologist Joan Acker, analyzing the concept of patriarchy and the role that it has played in the development of feminist thought, says that seeing patriarchy as a "universal, trans-historical and trans-cultural phenomenon" where "women were everywhere oppressed past men in more than or less the same ways […] tended toward a biological essentialism."[63]

Anna Pollert has described use of the term patriarchy as circular and conflating description and explanation. She remarks the soapbox on patriarchy creates a "theoretical impasse ... imposing a structural label on what information technology is supposed to explain" and therefore impoverishes the possibility of explaining gender inequalities.[64]

Biological theory [edit]

The testimonies of other primates (for example, chimpanzees[65] [66]) virtually male sexual coercion and female resistance suggest that sexual conflicts of interest underlying the patriarchy precede the emergence of the human species.[67] Notwithstanding, the extent of male power over females varies greatly across dissimilar primate species.[67] Among bonobos (a close relative of humans), for instance, male person coercion of females is rarely, if e'er, observed,[67] and bonobos are widely considered to be matriarchal in their social structure.[68] [69] [70]

There is also considerable variation in the office that gender plays in human societies, and in that location is no bookish consensus on to what extent biology determines homo social structure. The Encyclopædia Britannica states that "...many cultures bequeath power preferentially on 1 sex or the other...."[71] Some anthropologists, such equally Floriana Ciccodicola, have argued that patriarchy is a cultural universal,[72] and the masculinities scholar David Buchbinder suggests that Roland Barthes' description of the term ex-nomination, i.e. patriarchy every bit the 'norm' or common sense, is relevant.[73] [ clarification needed ] Notwithstanding, in that location practice be cultures that some anthropologists take described as matriarchal. Among the Mosuo (a tiny society in the Yunnan Province in Communist china), for example, women exert greater power, authority, and control over determination-making.[74] Other societies are matrilinear or matrilocal, primarily amid indigenous tribal groups.[75] Some hunter-gatherer groups, such as the !Kung of southern Africa,[half dozen] have been characterized as largely egalitarian.[23]

Some proponents[ who? ] of the biological determinist understanding of patriarchy argue that because of human female biology, women are more than fit to perform roles such as bearding child-rearing at abode, rather than high-profile decision-making roles, such as leaders in battles. Through this basis, "the existence of a sexual partitioning of labor in primitive societies is a starting point equally much for purely social accounts of the origins of patriarchy every bit for biological."[76] : 157 [ verification needed ] Hence, the ascent of patriarchy is recognized through this credible "sexual division".[76] [ verification needed ]

Patriarchy as a human being universal [edit]

An early theory in evolutionary psychology offered an explanation for the origin of patriarchy which starts with the view that females near always invest more energy into producing offspring than males, and, therefore in most species females are a limiting gene over which males will compete. This is sometimes referred to as Bateman's principle. It suggests females place the nearly important preference on males who control more than resource that tin can help her and her offspring, which in turn causes an evolutionary pressure on males to exist competitive with each other in order to gain resources and power.[77]

Some sociobiologists, such every bit Steven Goldberg, argue that social behavior is primarily adamant by genetics, and thus that patriarchy arises more as a result of inherent biological science than social workout. Goldberg contends that patriarchy is a universal feature of human culture. In 1973, Goldberg wrote, "The ethnographic studies of every society that has ever been observed explicitly state that these feelings were present, there is literally no variation at all."[78] Goldberg has critics among anthropologists. Apropos Goldberg's claims well-nigh the "feelings of both men and women", Eleanor Leacock countered in 1974 that the data on women's attitudes are "thin and contradictory", and that the information on male attitudes almost male–female relations are "cryptic". Also, the effects of colonialism on the cultures represented in the studies were not considered.[79]

Anthropologist and psychologist Barbara Smuts argues that patriarchy evolved in humans through conflict between the reproductive interests of males and the reproductive interests of females. She lists six ways that it emerged:[ further caption needed ]

  1. a reduction in female allies
  2. elaboration of male person-male alliances
  3. increased male person control over resources
  4. increased hierarchy germination amid men
  5. female person strategies that reinforce male control over females
  6. the evolution of linguistic communication and its power to create ideology.[67]

Sex hormones and social structure [edit]

Patriarchal and matriarchal social structure in primates may be mediated past sex hormones.[80] For example, bonobos, who showroom a matriarchal social structure, have lower testosterone levels in males compared to patriarchal chimpanzees.[80] Hormones have been declared the "cardinal to the sexual universe" because they are present in all animals and are the driving force in two disquisitional developmental stages: sex-decision in the fetus, and puberty in the boyish individual.[76] Testosterone and estrogen have been labeled the "male person-hormone" and "female-hormone" respectively because of the part they play in masculinizing or feminizing the trunk. They may also exist causally associated with psychological and behavioral differences amid individuals, between the sexes, and amidst species. For case, testosterone is associated with ascendant and aggressive behavior, and with male-typical sexual behavior.[81] [82] [83] Studies accept likewise found college pre-natal testosterone or lower digit ratio to be correlated with higher aggression in human males.[84] [85] [86] [87] [88]

In humans, patriarchal social structure may accept evolved due to intersexual choice (i.e. female mate selection), or intrasexual selection (i.east. male-male person competition).[89] [ninety] Physical features associated with testosterone, such as facial pilus and lower voices, are sometimes used to gain a amend understanding of sexual pressures in the human evolutionary environment. These features may accept appeared as a consequence of female mate selection, or because of male-male competition. Men with beards and low voices are perceived as more than dominant, aggressive, and high-status compared to their cleanshaven college-voiced counterparts, meaning that men with facial hair and lower voices may exist more likely to accomplish a high condition and increase their reproductive success.[89] [91] [90] [92]

Male criminality [edit]

Male crime has also been explored through a biological lens. Most crimes are committed by men.[93] [94] Sociologist/criminologist Lee Ellis put frontward an evolutionary explanation for male person criminality known as the evolutionary neuroandrogenic (ENA) theory. The nigh vicious criminals in the world had the near testosterone, compared with those who were serving sentences for more harmless crimes.[95] [96] [97] [ description needed ] Therefore, Ellis posits that the human male encephalon has evolved in such a manner every bit to be competitive at the verge of take chances and gangsterism is an example of an extreme form of male behavior.[98] [82] [83] [ description needed ] Psychologist and professor Mark van Vugt, from VU Academy at Amsterdam, Netherlands, has argued that man males take evolved more aggressive and group-oriented behavior in guild to gain access to resource, territories, mates and higher condition.[99] [100] His theory, the Male Warrior hypothesis, posits that males throughout hominid history have evolved to class coalitions or groups in order to appoint in inter-grouping assailment and increment their chances of acquiring resource, mates and territory.[99] [101] Vugt argues that this evolved male social dynamic explains the human history of war to modern-day gang rivalry.[99] [101]

[edit]

Sociologists tend to decline predominantly biological explanations of patriarchy[74] and debate that socialization processes are primarily responsible for establishing gender roles.[102] Co-ordinate to standard sociological theory, patriarchy is the upshot of sociological constructions that are passed downward from generation to generation.[103] These constructions are nearly pronounced in societies with traditional cultures and less economic evolution.[104] Even in modern, developed societies, withal, gender messages conveyed by family, mass media, and other institutions largely favor males having a dominant status.[102]

Although patriarchy exists within the scientific atmosphere,[ description needed ] "the periods over which women would have been at a physiological disadvantage in participation in hunting through beingness at a belatedly stage of pregnancy or early phase of child-rearing would take been short",[76] : 157 during the time of the nomads, patriarchy nonetheless grew with power. Lewontin and others debate that such biological determinism unjustly limits women. In his study, he states women behave a sure way not because they are biologically inclined to, just rather because they are judged past "how well they conform to the stereotypical local image of femininity".[76] : 137

Feminists[ who? ] believe that people have gendered biases, which are perpetuated and enforced across generations past those who benefit from them.[76] For instance, information technology has historically been claimed that women cannot make rational decisions during their menstrual periods. This claim cloaks the fact that men also take periods of time where they can exist aggressive and irrational; furthermore, unrelated effects of aging and similar medical problems are often blamed on menopause, amplifying its reputation.[105] These biological traits and others specific to women, such every bit their ability to become significant, are often used confronting them every bit an aspect of weakness.[76] [105]

Sociologist Sylvia Walby has composed six overlapping structures that ascertain patriarchy and that have different forms in different cultures and different times:

  1. The household: women are more likely to have their labor expropriated by their husbands such as through housework and raising children
  2. Paid piece of work: women are likely to be paid less and face exclusion from paid work
  3. The country: women are unlikely to have formal power and representation
  4. Violence: women are more prone to existence abused
  5. Sexuality: women's sexuality is more probable to be treated negatively
  6. Civilisation: representation of women in media, and popular culture is "within a patriarchal gaze".[1]

The idea that patriarchy is natural has, yet, come up under attack from many sociologists, explaining that patriarchy evolved due to historical, rather than biological, weather. In technologically simple societies, men's greater physical strength and women's mutual experience of pregnancy combined to sustain patriarchy.[76] Gradually, technological advances, especially industrial machinery, diminished the primacy of physical force in everyday life. Similarly, contraception has given women control over their reproductive wheel.[106] [ relevance questioned ]

Psychoanalytic theories [edit]

While the term patriarchy often refers to male domination generally, another interpretation sees it as literally "rule of the father".[107] So some people[ who? ] believe patriarchy does not refer just to of male power over women, only the expression of power dependent on age besides equally gender, such as by older men over women, children, and younger men. Some of these younger men may inherit and therefore accept a stake in continuing these conventions. Others may rebel.[108] [109] [ further explanation needed ]

This psychoanalytic model is based upon revisions of Freud'southward description of the usually neurotic family unit using the analogy of the story of Oedipus.[110] [111] Those who fall outside the Oedipal triad of mother/father/kid are less subject to male say-so.[112]

The operations of power in such cases are usually enacted unconsciously. All are discipline, even fathers are spring past its strictures.[113] It is represented in unspoken traditions and conventions performed in everyday behaviors, customs, and habits.[107] The triangular human relationship of a father, a mother and an inheriting eldest son frequently form the dynamic and emotional narratives of popular culture and are enacted performatively in rituals of courtship and marriage.[114] They provide conceptual models for organising power relations in spheres that accept nothing to do with the family, for example, politics and business organization.[115] [116] [117]

Arguing from this standpoint, radical feminist Shulamith Firestone wrote in her 1970 The Dialectic of Sexual activity:

Marx was on to something more profound than he knew when he observed that the family unit independent within itself in embryo all the antagonisms that after develop on a wide scale within the gild and the state. For unless revolution uproots the basic social organization, the biological family – the vinculum through which the psychology of ability tin always be smuggled – the tapeworm of exploitation will never exist annihilated.[118]

Encounter also [edit]

Patriarchal models [edit]

  • Biblical patriarchy
  • Chinese patriarchy
  • Pater familias

[edit]

  • Androcentrism
  • Capitalist Patriarchy and the Case for Socialist Feminism
  • Correspondence principle (folklore)
  • Family as a model for the state
  • Family economics
  • Feminism
  • Gender role
  • Hegemonic masculinity
  • Heteropatriarchy
  • Homemaker
  • Male person expendability
  • Masculinity
  • Nature versus nurture
  • Patriarch (disambiguation)
  • Patriarchate
  • Patrilineality
  • Patrilocal residence
  • Phallocentrism
  • Sociology of fatherhood
  • The personal is political
  • Tree of patriarchy
  • Womb envy

[edit]

  • Androcracy
  • Kyriarchy
  • Male person privilege
  • Matriarchy

Contrast [edit]

  • Shared earning/shared parenting marriage

References [edit]

  1. ^ a b c Walby, Sylvia (May 1989). "THEORISING PATRIARCHY". Sociology. 23: 213–234 – via JSTOR. "I shall define patriarchy as a organisation of social structures, and practices in which men dominate, oppress and exploit women." "there are 6 main patriarchal structures which together constitute a arrangement of patriarchy. These are: a patriarchal mode of production in which women's labour is expropriated by their husbands; patriarchal relations within waged labour; the patriarchal state; male violence; patriarchal relations in sexuality; and patriarchal culture."
  2. ^ Lerner, Gerda (1986). The cosmos of patriarchy. New York: Oxford University Printing. pp. 238–239. ISBN978-0-19-503996-2. OCLC 13323175. In its narrow pregnant, patriarchy refers to the arrangement, historically derived from Greek and Roman police force, in which the male caput of the household had absolute legal and economical power over his dependent female and male person family members. "Patriarchy in its wider definition means the manifestation and institutionalization of male dominance over women and children in the family and the extension of male dominance over women in society in general."
  3. ^ Hunnicutt, Gwen (1 May 2009). "Varieties of Patriarchy and Violence Against Women: Resurrecting "Patriarchy" as a Theoretical Tool". Violence Against Women. fifteen (5): 553, 557. doi:x.1177/1077801208331246. ISSN 1077-8012. PMID 19182049. S2CID 206667077. The core concept of patriarchy—systems of male person domination and female subordination "Although patriarchy has been variously defined, for purposes of this commodity, it means social arrangements that privilege males, where men as a group dominate women as a group, both structurally and ideologically—hierarchical arrangements that manifest in varieties across history and social infinite."
  4. ^ "The Origins of Patriarchy". July 2021.
  5. ^ Malti-Douglas, Fedwa (2007). Encyclopedia of Sexual practice and Gender. Detroit: Macmillan. ISBN978-0-02-865960-2.
  6. ^ a b c d Lockard, Craig (2015). Societies, Networks, and Transitions: A Global History (3rd ed.). Stamford, Conn.: Cengage Learning. p. 88. ISBN978-one-285-78312-3. Today, as in the past, men more often than not agree political, economic, and religious power in almost societies cheers to patriarchy, a organisation whereby men largely control women and children, shape ideas most advisable gender behavior, and generally dominate gild.
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Further reading [edit]

  • Bourdieu, Pierre (2001). Masculine domination. Cambridge, UK: Polity Press. ISBN978-0-7456-2265-1.
  • Durham, Meenakshi G. (1999). "Articulating adolescent girls' resistance to patriarchal soapbox in pop media". Women's Studies in Communication. 22 (ii): 210–229. doi:10.1080/07491409.1999.10162421.
  • Gilligan, Ballad (1982). In a different voice: psychological theory and women's development. Cambridge, Massachusetts: Harvard University Press. ISBN978-0-674-44544-4.
:Cited in:
  • Smiley, Marion (2004). "Gender, autonomous citizenship five. patriarchy: a feminist perspective on Rawls". Fordham Police Review. 72 (five): 1599–1627.
  • Keith, Thomas (2017). "Patriarchy, Male Privilege, and the Consequences of Living in a Patriarchal Order". Masculinities in Gimmicky American Culture: An Intersectional Approach to the Complexities and Challenges of Male Identity. Routledge. ISBN978-1-317-59534-ii.
  • Light, Aimee U. (2005). "Patriarchy". In Boynton, Victoria; Malin, Jo (eds.). Encyclopedia of Women's Autobiography, Volume ii: One thousand-Z. Greenwood Publishing Group. pp. 453–456. ISBN978-0-313-32737-7.
  • Messner, Michael A. (2004). "On patriarchs and losers: rethinking men's interests". Berkeley Journal of Folklore. 48: 74–88. JSTOR 41035593. Pdf.
  • Mies, Maria (2014). Patriarchy and aggregating on a world calibration: women in the international division of labour. London: Zed Books Ltd. ISBN978-1-78360-169-1.
  • Smith, Bonnie G. (2004). Women's history in global perspective. Vol. 2. Urbana: Academy of Illinois Press. ISBN978-0-252-02997-iv.
  • Pilcher, Jane; Wheelan, Imelda (2004). 50 key concepts in gender studies (PDF). London Thousand Oaks, California: Sage. ISBN978-0-7619-7036-1. Archived from the original (PDF) on 30 December 2016.

External links [edit]

perezonswity.blogspot.com

Source: https://en.wikipedia.org/wiki/Patriarchy

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