Patriarchy is a social system in which men hold primary power and predominate in roles of political leadership, moral authority, social privilege and control of property. Some patriarchal societies are also patrilineal, meaning that property and title are inherited by the male lineage.

Patriarchy is associated with a set of ideas, a patriarchal ideology that acts to explain and justify this dominance and attributes it to inherent natural differences between men and women. Sociologists tend to see patriarchy as a social product and not as an outcome of innate differences between the sexes and they focus attention on the way that gender roles in a society affect power differentials between men and women.[1][2]

Historically, patriarchy has manifested itself in the social, legal, political, religious, and economic organization of a range of different cultures.[3] Even if not explicitly defined to be by their own constitutions and laws, most contemporary societies are, in practice, patriarchal.[4][5]

Etymology and usage

Patriarchy literally means "the rule of the father"[6][7] and comes from the Greek πατριάρχης (patriarkhēs),[8] "father or chief of a race",[9] which is a compound of πατριά (patria), "lineage, descent"[10] (from πατήρ patēr, "father"[11]) and ἄρχω (arkhō), "rule, govern".[12]

Historically, the term patriarchy was used to refer to autocratic rule by the male head of a family. However, since the late 20th century it has more often been used to refer to social systems in which power is primarily held by adult men,[13][14][15] particularly by writers associated with second-wave feminism such as Kate Millett; these writers sought to use an understanding of patriarchal social relations to liberate women from male domination.[16][17] This concept of patriarchy was developed to explain male dominance as a social, rather than biological, phenomenon.[14]

History and scope

The sociologist Sylvia Walby defines patriarchy as "a system of social structures and practices in which men dominate, oppress, and exploit women".[18][19] Social stratification along gender lines, in which power is predominantly held by men, has been observed in most societies.[14][15]


Anthropological, archaeological and evolutionary psychological evidence suggests that most prehistoric societies were relatively egalitarian, and that patriarchal social structures did not develop until many years after the end of the Pleistocene era, following social and technological developments such as agriculture and domestication.[20][21][22] According to Robert M. Strozier, historical research has not yet found a specific "initiating event".[23] Gerda Lerner asserts that there was no single event, and documents that patriarchy as a social system arose in different parts of the world at different times.[24] Some scholars point to about six thousand years ago (4000 BCE), when the concept of fatherhood took root, as the beginning of the spread of patriarchy.[25][26]

Marxist theory, as articulated mainly by Friedrich Engels, assigns the origin of patriarchy to the emergence of private property, which has traditionally been controlled by men. In this view, men directed household production and sought to control women in order to ensure the passing of family property to their own (male) offspring, while women were limited to household labor and producing children.[13][16][27] Lerner disputes this idea, arguing that patriarchy emerged before the development of class-based society and the concept of private property.[28]

Domination by men of women is found in the Ancient Near East as far back as 3100 BCE, as are restrictions on a woman's reproductive capacity and exclusion from "the process of representing or the construction of history".[23] According to some researchers, with the appearance of the Hebrews, there is also "the exclusion of woman from the God-humanity covenant".[23][24]

The archaeologist Marija Gimbutas argues that waves of kurgan-building invaders from the Ukrainian steppes into the early agricultural cultures of Old Europe in the Aegean, the Balkans and southern Italy instituted male hierarchies that led to the rise of patriarchy in Western society.[29] Steven Taylor argues that the rise of patriarchal domination was associated with the appearance of socially stratified hierarchical polities, institutionalised violence and the separated individuated ego associated with a period of climatic stress.[30]

Ancient history

A prominent Greek general Meno, in the Platonic dialogue of the same name, sums up the prevailing sentiment in Classical Greece about the respective virtues of men and women. He says:[31]

First of all, if you take the virtue of a man, it is easily stated that a man's virtue is this—that he be competent to manage the affairs of his city, and to manage them so as to benefit his friends and harm his enemies, and to take care to avoid suffering harm himself. Or take a woman's virtue: there is no difficulty in describing it as the duty of ordering the house well, looking after the property 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 role in society was to reproduce and to serve men in the household; and saw male domination of women as natural and virtuous.[32][33][34]

Gerda Lerner, author of The Creation of Patriarchy, states that Aristotle believed that women had colder blood 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 any imperfection that is caused in the world must be caused by a woman because 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 up, and the cycle of patriarchy continues much past the Greeks.[35]

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, middle-class women were eligible to sit 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.[36]

Greek influence spread, however, with the conquests of Alexander the Great, who was educated by Aristotle.[37]

During this time period in China, gender roles and patriarchy remained shaped by Confucianism. Adopted as the official religion in the Han dynasty, Confucianism has strong dictates regarding the behavior of women, declaring a woman's place in society, as well as outlining virtuous behavior.[38] Three Obediences and Four Virtues, a Confucian text, places a woman's value on her loyalty and obedience. It explains that an obedient woman is to obey their father before her marriage, her husband after marriage, and her first son if widowed, and that a virtuous woman must practice sexual propriety, proper speech, modest appearance, and hard work.[39] Ban Zhao, a Confucian disciple, writes in her book Precepts for Women, that a woman's primary concern is to subordinate themselves before patriarchal figures such as a husband or father, and that they need not concern themselves with intelligence or talent.[40] Ban Zhao is considered by some historians as an early champion for women's education in China, however her extensive writing on the value of a woman's mediocrity and servile behavior leaves others feeling that this narrative is the result of a misplaced desire to cast her in a contemporary feminist light.[41] Similarly to Three 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.[42]

Post-classical history

In China's Ming Dynasty, widowed women were expected to never re-marry, and unmarried women were expected to remain chaste for the duration of their lives.[43] Biographies of Exemplary Women, a book containing biographies of women who lived according to the Confucian ideals of virtuous womanhood, popularized an entire genre of similar writing during the Ming dynasty. Women who lived according to this Neo-Confucian ideal were celebrated in official documents, and some had structures erected in their honor.[44]

Modern history

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 until sometime 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 after his death. In it, he defended the divine right of kings as having title inherited from Adam, the first man of the human species, according to Judeo-Christian tradition.[45]

However, in the latter half of the 18th century, clerical sentiments of patriarchy were meeting challenges from intellectual authorities – Diderot's Encyclopedia denies inheritance of paternal authority stating, "... reason shows us that mothers have rights and authority equal to those of fathers; for the obligations imposed on children originate equally from the mother and the father, as both are equally responsible for bringing them into the world. Thus the positive laws of God that relate to the obedience of children join the father and the mother without any differentiation; both possess a kind of ascendancy and jurisdiction over their children...."[46]

In the 19th century, various women began to question the commonly accepted patriarchal interpretation of Christian scripture. One of the foremost of these was Sarah Grimké, who voiced skepticism about the ability of men to translate and interpret passages relating to the roles of the sexes without bias. She proposed alternative 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 as universal commands.[47]

Elizabeth Cady Stanton used Grimké's criticism of biblical sources to establish a basis for feminist thought. She published The Woman's Bible, which proposed a feminist reading of the Old and New Testament. This tendency was enlarged by feminist theory, which denounced the patriarchal Judeo-Christian tradition.[48] 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 because within these institutional and intraclass rivalries judges succeeded in protecting their power over the law governing the hearth.[49]:290–291

In China's Qing Dynasty, laws governing morality, sexuality, and gender-relations continued to be based on Confucian teachings. Men and women were both subject to strict laws regarding sexual behavior, however men were punished infrequently in comparison to women. Additionally, women's punishment often carried strong social stigma, "rendering [women] unmarriageable," a stigma which did not follow men.[50] Similarly, in the People's Republic of China, laws governing morality which were written as egalitarian were selectively enforced favoring men, permissively allowing female infanticide, while infanticide of any form was, by the letter of the law, prohibited.[51]

Fight Patriarchy graffiti in Turin
FIGHT PATRIARCHY: graffiti in Turin (Italy)

In the modern era, the concept of Patriarchy is asserted to manifest itself in institutionalized control, rather than simply being about an individual's sexism.

Feminist theory

Feminist theorists have written extensively about patriarchy either as a primary cause of women's oppression, or as 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.g. that women bear children, while men do not. Firestone writes that patriarchal ideologies support the oppression of women and gives as an example the joy of giving birth, which she labels a patriarchal myth. For Firestone, women must gain control over reproduction in order to be free from oppression.[24] Feminist historian Gerda Lerner believes that male control over women's sexuality and reproductive functions is a fundamental cause and result of patriarchy.[28] Alison Jaggar also understands patriarchy as the primary cause of women's oppression. The system 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 use the terms patriarchal capitalism or capitalist patriarchy to describe the interactive relationship of capitalism and patriarchy in producing and reproducing the oppression of women.[52] 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 class and class struggle.[53]

Audre Lorde, an African American feminist writer and theorist, believed that racism and patriarchy were intertwined systems of oppression.[52] Sara Ruddick, a philosopher who wrote about "good mothers" in the context of maternal ethics, describes the dilemma facing contemporary mothers who must train their children within a patriarchal system. She asks whether a "good mother" trains her son to be competitive, individualistic, and comfortable within the hierarchies of patriarchy, knowing that he may likely be economically successful but a mean person, or whether she resists patriarchal ideologies and socializes her son to be cooperative and communal but economically unsuccessful.[24]

Gerda Lerner, in her 1986 The Creation of Patriarchy, makes a series of arguments about the origins and reproduction of patriarchy as a system of oppression of women, and concludes that patriarchy is socially constructed and seen as natural and invisible.[28]

Some feminist theorists believe that patriarchy is an unjust social system that is harmful to both men and women.[54] It often includes any social, political, or economic mechanism that evokes male dominance over women. Because patriarchy is a social construction, it can be overcome by revealing and critically analyzing its manifestations.[55]

Jaggar, Young, 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 as a necessary component of female oppression. The family not only serves as a representative of the greater civilization by pushing its own affiliates to change and obey, but performs as a component in the rule of the patriarchal state that rules its inhabitants with the head of the family.[56]

Many feminists (especially scholars and activists) have called for culture repositioning as a method for deconstructing patriarchy. Culture repositioning relates to culture change. It involves the reconstruction of the cultural concept of a society.[57] Prior to the widespread use of the term patriarchy, early feminists used male chauvinism and sexism to refer roughly to the same phenomenon.[58] Author bell hooks argues that the new term identifies the ideological system itself (that men claim dominance and superiority to women) that can be believed and acted upon by either men or women, whereas the earlier terms imply only men act as oppressors of women.[58]

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 by men in more or less the same ways […] tended toward a biological essentialism."[59]

Anne Pollart has described use of the term patriarchy as circular and conflating description and explanation. She remarks the discourse on patriarchy creates a "theoretical impasse […] imposing a structural label on what it is supposed to explain" and therefore impoverishes the possibility of explaining gender inequalities.[60]

Biological versus social theories

As a common standard of differentiation between sexes, advocates for a patriarchal society like to focus on the influences that hormones have over biological systems. Hormones have been declared as the "key to the sexual universe" because they are present in all animals and are the driving force in two critical developmental stages: sex-determinism in the fetus, and puberty in the teenage individual.[61] Playing a critical role in the development of the brain and behavior, testosterone and estrogen have been labeled the "male-hormone" and "female-hormone" respectively as a result of the impact they have when masculinizing or feminizing an individual.

Sociologists tend to reject predominantly biological explanations of patriarchy[1] and contend that socialization processes are primarily responsible for establishing gender roles.[2] According to standard sociological theory, patriarchy is the result of sociological constructions that are passed down from generation to generation.[62] These constructions are most pronounced in societies with traditional cultures and less economic development.[63] Even in modern, developed societies, however, gender messages conveyed by family, mass media, and other institutions largely favor males having a dominant status.[2]

Biologist Richard Lewontin asserts that patriarchy persists through social and political reasons, rather than purely biological causes. Opponents of gender feminism, such as Christina Hoff Sommers, have argued that patriarchy has its origin in biological factors.[64]

This is called biological determinism, which looks at humanity from a strictly biological point of view. Thus, the evolution of science in a patriarchal society's focus begins with man and woman. The male testosterone hormone is, for instance, known to greatly enhance risk taking behaviour; which can generate increased status in groups if successful (balanced with an equal increase in number of failures, with potential losses of status or death as result). The potential magnitude, frequency and longevity of the increased status from a hormonally driven risk-taking success depends on opportunities, which increases rapidly with societal complexity.

A hypothetical patriarchal culture based primarily on a hormonally-driven increased rate of male successes, thus require a certain critical level of societal evolution before it could evolve. Other proponents of this theory posit that because of a woman's biology, she is more fit to perform roles such as anonymous child-rearing at home, rather than high-profile decision-making roles, such as leaders in battles. Through this simple basis, "the existence of a sexual division of labor in primitive societies is a starting point as much for purely social accounts of the origins of patriarchy as for biological."[61]:157 Hence, the rise of patriarchy is recognized through this apparent "sexual division".[61]

Although patriarchy exists within the scientific atmosphere, "the periods over which women would have been at a physiological disadvantage in participation in hunting through being at a late stage of pregnancy or early stage of child-rearing would have been short",[61]:157 during the time of the nomads, patriarchy still grew with power. Lewontin and others argue that such biological determinism unjustly limits women. In his study, he states women behave a certain way not because they are biologically inclined to, but rather because they are judged by "how well they conform to the stereotypical local image of femininity".[61]:137

Feminists believe that people have gendered biases, which are perpetuated and enforced across generations by those who benefit from them.[61] For instance, it has historically been claimed that women cannot make rational decisions during their menstrual periods. This claim cloaks the fact that men also have periods of time where they can be aggressive and irrational; furthermore, unrelated effects of aging and similar medical problems are often blamed on menopause, amplifying its reputation.[65] These biological traits and others specific to women, such as their ability to get pregnant, are often used against them as an attribute of weakness.[61][65]

A growing body of research has found key points of the biological argument to be groundless. For example, it was asserted for over a century that women were not as intellectually competent as men because they have slightly smaller brains on average.[66] However, no substantiated significant difference in average intelligence has been found between the sexes. On the other hand, men have a greater variability in intelligence, and except in tests of reading comprehension, in tests of perceptual speed and associative memory, males typically outnumber females substantially among high-scoring individuals.[67]

Furthermore, no discrepancy in intelligence is assumed between men of different heights, even though on average taller men have been found to have slightly larger brains.[66] Feminists assert that although women may excel in certain areas and men in others, women are just as competent as men.[61] Therefore, through the growing power of the patriarchal system, a gender bias is created in the work force, leading to a situation in which "men are more likely to be cabinet ministers or parliamentarians, business executives or tycoons, Nobel Prize-winning scientists or fellows of academies, doctors or airline pilots. [As for] [w]omen [they] are more likely to be secretaries, laboratory technicians, office cleaners, nurses, airline stewardesses, primary school teachers, or social workers."[61]:132

Within the structure of a patriarchal society, patriarchal biases and values are more likely to be promoted in the educational system. Particularly in mathematical and scientific fields, boys are presumed to have more keen spatial abilities than girls, whereas girls are supposed to assume better linguistic skills. These stereotypical manifestations within educational institutions contract with the notions of differently gendered brains and a "relationship between intelligence and brain size".[61]:143 However, there is "no correlation between skull capacity and hence brain weight and 'intellectual power'",[61]:143 yet there is still a constant struggle of gender bias in science.

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

  1. The state: women are unlikely to have formal power and representation
  2. The household: women are more likely to do the housework and raise the children
  3. Violence: women are more prone to being abused
  4. Paid work: women are likely to be paid less
  5. Sexuality: women's sexuality is more likely to be treated negatively
  6. Culture: representation of women in media, and popular culture is "within a patriarchal gaze".[68]

Some sociobiologists, such as Steven Goldberg, argue that social behavior is primarily determined by genetics, and thus that patriarchy arises more as a result of inherent biology than social conditioning. Goldberg also 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."[69] Goldberg has critics among anthropologists. Concerning Goldberg's claims about the "feelings of both men and women", Eleanor Leacock countered in 1974 that the data on women's attitudes are "sparse and contradictory", and that the data on male attitudes about male–female relations are "ambiguous". Also, the effects of colonialism on the cultures represented in the studies were not considered.[70]

An early theory in evolutionary psychology offered an explanation for the origin of patriarchy which starts with the view that females almost always invest more energy into producing offspring than males, and therefore in most species females are a limiting factor over which males will compete. This is sometimes referred to as Bateman's principle. It suggests females place the most important preference on males who control more resources that can help her and her offspring, which in turn causes an evolutionary pressure on males to be competitive with each other in order to gain resources and power.[71]

However, an alternative evolutionary theory has challenged this theory.[72] Attachment Fertility Theory,[73][74] based on attachment theory, observes that human infants are born with a level of helplessness unknown elsewhere in the animal kingdom and that father involvement is critical to human infant survival. Because the investment in offspring required by human males and females is nearly equal, they are proposed to have evolved sex-similar mating preferences (Mutual Mate Choice),[75] that is, both men and women prefer caring, attractive, and successful partners.

The idea that patriarchy is natural has, however, come under attack from many sociologists, explaining that patriarchy evolved due to historical, rather than biological, conditions. In technologically simple societies, men's greater physical strength and women's common experience of pregnancy combined together to sustain patriarchy.[61] Gradually, technological advances, especially industrial machinery, diminished the primacy of physical strength in everyday life. Similarly, contraception has given women control over their reproductive cycle.

There is considerable variation in the role that gender plays in human societies. The Encyclopædia Britannica states, "The consensus among modern anthropologists and sociologists is that while many cultures bestow power preferentially on one sex or the other, matriarchal societies in this original, evolutionary sense have never existed."[76] The masculinities scholar David Buchbinder suggests that Roland Barthes' description of the term ex-nomination (i.e. patriarchy as the 'norm' or common sense) is relevant, "[f]or as long as patriarchy remained tacit as a key principle of experiencing gender difference and hence a dominant discourse in the organization of society, it was difficult to contest its power."[77]

Among the Mosuo (a tiny society in the Yunnan Province in China), however, women exert greater power, authority, and control over decision-making.[1] Other societies are matrilinear or matrilocal, primarily among indigenous tribal groups.[78] Some hunter-gatherer groups have been characterized as largely egalitarian.[22] Some anthropologists, such as Ciccodicola, have argued that patriarchy is a cultural universal.[79] 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:

  1. a reduction in female allies
  2. elaboration of male-male alliances
  3. increased male control over resources
  4. increased hierarchy formation among men
  5. female strategies that reinforce male control over females
  6. the evolution of language and its power to create ideology.[80]

Psychoanalytic theories

While the term patriarchy often refers to male domination generally, another interpretation sees it as literally "rule of the father".[81] So some people believe patriarchy does not refer simply to of male power over women, but the expression of power dependent on age as well as gender, such as by older men over women, children, and younger men. Some of these younger men may inherit and therefore have a stake in continuing these conventions. Others may rebel.[82][83]

This psychoanalytic model is based upon revisions of Freud's description of the normally neurotic family using the analogy of the story of Oedipus.[84][85] Those who fall outside the Oedipal triad of mother/father/child are less subject to male authority.[86]

The operations of power in such cases are usually enacted unconsciously. All are subject, even fathers are bound by its strictures.[87] It is represented in unspoken traditions and conventions performed in everyday behaviors, customs, and habits.[81] The triangular 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.[88] They provide conceptual models for organising power relations in spheres that have nothing to do with the family, for example, politics and business.[89]

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

Marx was on to something more profound than he knew when he observed that the family contained within itself in embryo all the antagonisms that later develop on a wide scale within the society and the state. For unless revolution uproots the basic social organisation, the biological family – the vinculum through which the psychology of power can always be smuggled – the tapeworm of exploitation will never be annihilated.[90]

See also

Patriarchal models

Related topics

Comparable social models



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Further reading

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Androcentrism (Ancient Greek, ἀνήρ, "man, male") is the practice, conscious or otherwise, of placing a masculine point of view at the center of one's world view, culture, and history, thereby culturally marginalizing femininity. The related adjective is androcentric, while the practice of placing the feminine point of view at the center is gynocentric.


Androcracy is a form of government in which the government rulers are male. The males, especially fathers, have the central roles of political leadership, moral authority, and control of property. It is also sometimes called a phallocracy, phallocratic, andrarchy, or an androcentric society. This term derives from the Greek root words andros, "man", and krateo (as in democratic), or "to rule".

Biblical patriarchy

Biblical patriarchy, also known as Christian patriarchy, is a set of beliefs in evangelical Christianity concerning gender relations and their manifestations in institutions, including marriage, the family, and the home. It sees the father as the head of the home, responsible for the conduct of his family. Notable people associated with biblical patriarchy include Douglas Wilson, R. C. Sproul, Jr., the Duggar family, and Douglas Phillips. The biblical patriarchy movement has been said to be "flourishing among homeschoolers" in the United States.


Clannism (also qabiilism) is a prejudice based on clan affiliation.The most noted discourse around these occurrences and phenomena centers around Somalia and Somalis in general. Although Somalia is by and large a racially homogeneous society, with a common language, appearance, religion, an overlapping culture and a shared religious denomination affiliation, it is nonetheless a patriarchal society. This patriarchy has resulted in a culture wherein the paternal lineage of the average person has become among the foremost anthropological feature of day-to-day life.

Global feminism

Global feminism is a feminist theory closely aligned with post-colonial theory and postcolonial feminism. It concerns itself primarily with the forward movement of women's rights on a global scale. Using different historical lenses from the legacy of colonialism, global feminists adopt global causes and start movements which seek to dismantle what they argue are the currently predominant structures of global patriarchy. Global feminism is also known as world feminism and international feminism.

Two historical examples Global Feminists might use to expose patriarchal structures at work in colonized groups or societies are medieval Spain (late eleventh to thirteenth centuries) and nineteenth-century Cuba. The former example concerns women of the Mudejar communities of Islamic Spain and the strict sexual codes through which their social activity was regulated. Mudejar women could be sold into slavery as a result of sexual activity with a Christian man; this was to escape the deemed punishment. Because of their simultaneous roles as upholding one's family honor and one of "conquered status and gender", "Mudejar women suffered double jeopardy in their sexual contact with Christians [in Spain]".Nineteenth-century Cuba can be looked at as an example of colonialism and neocolonialism working together in a slave-based society to affect women's lives under patriarchy, where Cuba "remained a Spanish colony while enduring a neocolonial relationship with the United States". Havana, a city noted for its "absence of the female form", had, "of all the major cities in the West...the most strict social restrictions on the female portion of its population". Upper-class Cuban women were "a constant visual reminder of the separation between elite white society and the people of color they ruled".


Heteropatriarchy (etymologically from heterosexual and patriarchy) is a socio-political system where (primarily) cisgender males and heterosexuals have authority over cisgender females and over other sexual orientations and gender identities. It is a term that emphasizes that discrimination exerted both upon women and LGBTQ people has the same sexist social principle.Heteropatriarchy creates an environment of oppression and inequality for racial and sexual minority groups. Heteropatriarchy depends upon the perspective of gender roles, in which men are considered strong, able, and intelligent and females are depicted as weak, unable, and naive. The gender and sex identities created and protected by the projected status quo ensures the power of heterosexual man in a regime of compulsory heteropatriarchy.The practice of legal (and social) culture of relegating gender to the realm of "women's issues" and sexual orientation to the realm of "sexual minorities' issues” is fundamental to a heteropatriarchal society. Heterosexual men are not only given primacy over other gender and sexual minorities, but are also encouraged and rewarded.From the feminist point of view, the term patriarchy refers to the father as the power holder inside the family hierarchy, and therefore, women become subordinate to the power of men. With the emergence of queer theory around the 1980s and the 1990s and the questioning of the heteronormativity and the gender binary, this kind of domination is not only described in terms of sex or gender (the predominance of men over woman, or the masculine over the feminine) but also in terms of sexuality (the heteronormativity, or the heterosexuality above other sexual orientations and the cisgender over other identities). The term heteropatriarchy has evolved from the previous, less specific term 'patriarchy' to emphasize the formation of a man dominated society based upon the cultural processes of sexism/heterosexism.Heteropatriarchy is a facet of popular feminist analysis used to explain modern social structure, which is based on a hierarchical system of interlocking forces of power and oppression. It is commonly understood in this context that men typically occupy the highest positions of power and women experience the bulk of social oppression. This organization is reinforced by the gender norms, which ascribes traits of femininity and masculinity to men and women. Heteropatriarchy is a system of socio-political dominance whereby cisgender heterosexual men are favoured and are routinely remunerated for presenting masculine traits. Conversely, women or people who display traits deemed feminine receive less societal privilege. Historically this has manifested in economic disadvantages such as unequal pay, or the inability for women to own land.


Kyriarchy, pronounced , is in feminist theory, a social system or set of connecting social systems built around domination, oppression, and submission. The word was coined by Elisabeth Schüssler Fiorenza in 1992 to describe her theory of interconnected, interacting, and self-extending systems of domination and submission, in which a single individual might be oppressed in some relationships and privileged in others. It is an intersectional extension of the idea of patriarchy beyond gender. Kyriarchy encompasses sexism, racism, speciesism, homophobia, classism, economic injustice, colonialism, militarism, ethnocentrism, anthropocentrism, and other forms of dominating hierarchies in which the subordination of one person or group to another is internalized and institutionalized.

List of Metropolitans and Patriarchs of Moscow

This article lists the Metropolitans and Patriarchs of Moscow, spiritual heads of the Russian Orthodox Church, since 1308.

Material feminism

Material feminism highlights capitalism and patriarchy as central in understanding women's oppression. Under materialist feminism, gender is seen as a social construct, and society forces gender roles, such as bearing children, onto women. Materialist feminism's ideal vision is a society in which women are treated socially and economically the same as men. The theory centers on social change rather than seeking transformation within the capitalist system. Jennifer Wicke, defines materialist feminism as "a feminism that insists on examining the material conditions under which social arrangements, including those of gender hierarchy, develop... materialist feminism avoids seeing this gender hierarchy as the effect of a singular... patriarchy and instead gauges the web of social and psychic relations that make up a material, historical moment". She states that "...materialist feminism argues that material conditions of all sorts play a vital role in the social production of gender and assays the different ways in which women collaborate and participate in these productions". Material feminism also considers how women and men of various races and ethnicities are kept in their lower economic status due to an imbalance of power that privileges those who already have privilege, thereby protecting the status quo. Materialist feminists ask whether people have access to free education, if they can pursue careers, have access or opportunity to become wealthy, and if not, what economic or social constraints are preventing them from doing so, and how this can be changed.

Orthodox Ohrid Archbishopric

The Orthodox Ohrid Archbishopric (OOA; Serbian and Macedonian: Православна охридска архиепископија (ПОА), Pravoslavna ohridska arhiepiskopija (POA)) is an autonomous Eastern Orthodox Archbishopric with canonical jurisdiction over the territory of the Republic of North Macedonia. It is the only canonical Eastern Orthodox Church in the Republic of Macedonia and is in full communion with all other Eastern Orthodox Churches.

The Orthodox Ohrid Archbishopric has been refused registration by the Macedonian State Religion Commission on the grounds that one group may be registered for each confession and that the name was not sufficiently distinct from that of the Macedonian Orthodox Church (MOC). MOC is recognized by the State Religion Commission but not by any other Orthodox churches, which consider its unilateral 1967 declaration of autocephaly a breach of canon law.

The Archbishopric claims inheritance from the Ohrid Archbishopric of Justiniana prima and all Bulgaria (Bulgarian: Охридска Архиепископиия на Юстинияна първа и цяла България, Greek: Αρχιεπίσκοπος της πρωτης 'Ιουστινιανης και πάσης Βουλγαριας), founded in 1019, by Basil II.

Patriarchate Court, Sremski Karlovci

The Patriarchate Court (Serbian: Патријаршијски двор, Patrijaršijski dvor) is a listed historical building which was the seat of the Patriarchate of Karlovci between 1848 and 1920, in Sremski Karlovci, Serbia.

Patriarchate of Aquileia

The Patriarchate of Aquileia was an episcopal see in northeastern Italy, centred on the ancient city of Aquileia situated at the head of the Adriatic, on what is now the Italian seacoast. For many centuries it played an important part in history, particularly in that of the Holy See and northern Italy, and a number of church councils were held there.

No longer a residential bishopric, it is today classified as an archiepiscopal titular see.


Patrilineality, also known as the male line, the spear side or agnatic kinship, is a common kinship system in which an individual's family membership derives from and is recorded through his or her father's lineage. It generally involves the inheritance of property, rights, names or titles by persons related through male kin.

A patriline ("father line") is a person's father, and additional ancestors, as traced only through males.

Patrilocal residence

In social anthropology, patrilocal residence or patrilocality, also known as virilocal residence or virilocality, are terms referring to the social system in which a married couple resides with or near the husband's parents. The concept of location may extend to a larger area such as a village, town or clan territory. The practice has been found in around 70 percent of the world's cultures that have been described ethnographically. Evidence has also been found among Neanderthal remains in Spain and ancient hominid archaeology in Africa.

Radical feminism

Radical feminism is a perspective within feminism that calls for a radical reordering of society in which male supremacy is eliminated in all social and economic contexts.Radical feminists view society as fundamentally a patriarchy in which men dominate and oppress women. Radical feminists seek to abolish the patriarchy in order to "liberate everyone from an unjust society by challenging existing social norms and institutions." This includes opposing the sexual objectification of women, raising public awareness about such issues as rape and violence against women, and challenging the concept of gender roles. Shulamith Firestone wrote in The Dialectic of Sex: The Case for Feminist Revolution (1970): "[T]he end goal of feminist revolution must be, unlike that of the first feminist movement, not just the elimination of male privilege but of the sex distinction itself: genital differences between human beings would no longer matter culturally."Early radical feminism, arising within second-wave feminism in the 1960s, typically viewed patriarchy as a "transhistorical phenomenon" prior to or deeper than other sources of oppression, "not only the oldest and most universal form of domination but the primary form" and the model for all others. Later politics derived from radical feminism ranged from cultural feminism to more syncretic politics that placed issues of class, economics, etc. on a par with patriarchy as sources of oppression.Radical feminists locate the root cause of women's oppression in patriarchal gender relations, as opposed to legal systems (as in liberal feminism) or class conflict (as in anarchist feminism, socialist feminism, and Marxist feminism).

Socialist feminism

Socialist feminism rose in the 1960s and 1970s as an offshoot of the feminist movement and New Left that focuses upon the interconnectivity of the patriarchy and capitalism. Socialist feminists argue that liberation can only be achieved by working to end both the economic and cultural sources of women's oppression. Socialist feminism is a two-pronged theory that broadens Marxist feminism's argument for the role of capitalism in the oppression of women and radical feminism's theory of the role of gender and the patriarchy. Socialist feminists reject radical feminism's main claim that patriarchy is the only or primary source of oppression of women. Rather, socialist feminists assert that women are unable to be free due to their financial dependence on males. Women are subjects to the male rulers in capitalism due to an uneven balance in wealth. They see economic dependence as the driving force of women's subjugation to men. Further, socialist feminists see women's liberation as a necessary part of larger quest for social, economic and political justice. Socialist feminists attempted to integrate the fight for women's liberation with the struggle against other oppressive systems based on race, class or economic status.Socialist feminism draws upon many concepts found in Marxism, such as a historical materialist point of view, which means that they relate their ideas to the material and historical conditions of people's lives. Thus, socialist feminists consider how the sexism and gendered division of labor of each historical era is determined by the economic system of the time. Those conditions are largely expressed through capitalist and patriarchal relations. Socialist feminists reject the Marxist notion that class and class struggle are the only defining aspects of history and economic development. Karl Marx asserted that when class oppression was overcome, gender oppression would vanish as well. According to socialist feminists, this view of gender oppression as a sub-class of class oppression is naive and much of the work of socialist feminists has gone towards specifying how gender and class work together to create distinct forms of oppression and privilege for women and men of each class. For example, they observe that women's class status is generally derivative of her husband's class or occupational status, e.g. a secretary that marries her boss assumes his class status.

In 1972, "Socialist Feminism: A Strategy for the Women's Movement", which is believed to be the first publication to use the term socialist feminism, was published by the Hyde Park Chapter of the Chicago Women's Liberation Union (Heather Booth, Day Creamer, Susan Davis, Deb Dobbin, Robin Kaufman and Tobey Klass). Other socialist feminists, notably two long-lived American organizations Radical Women and the Freedom Socialist Party, point to the classic Marxist writings of Frederick Engels (The Origin of the Family, Private Property and the State) and August Bebel (Woman and Socialism) as a powerful explanation of the link between gender oppression and class exploitation. In the decades following the Cold War, feminist writer and scholar Sarah Evans says that the socialist feminist movement has lost traction in the West due to a common narrative that associates socialism with totalitarianism and dogma.

Ukrainian Orthodox Church (Moscow Patriarchate)

The Ukrainian Orthodox Church (UOC; Ukrainian: Українська Православна Церква, translit. Ukrayinsʹka Pravoslavna Tserkva; Russian: Украинская Православная Церковь, translit. Ukrainskaya Pravoslavnaya Tserkov'), commonly referred to as the Ukrainian Orthodox Church of the Moscow Patriarchate (UOC-MP, Russian: Украинская православная церковь Московского патриархата, УПЦ-МП) is a member of the Eastern Orthodox Church.

It is one of two major Eastern Orthodox ecclesiastical bodies in modern Ukraine. It is a constituent part of the Russian Orthodox Church (ROC); however, the Ecumenical Patriarchate, the senior-most of all the Orthodox churches and the mother church for the historical Russian Church, disputes the legality of the ROC's ecclesiastical jurisdiction over Ukraine, which in the modern era dates back to 1686. The current statutes of the ROC define it as a "self-governing [church] with the rights of wide autonomy". As of 2014 the status of the UOC-MP within the Moscow Patriarchate meant that it enjoyed full administrative independence from the ROC's Holy Synod, whereas the Primate of the UOC-MP was the most senior permanent member of the ROC's Holy Synod and thus had a say in its decision-making in respect of the rest of the ROC, including its administration in the Russian Federation.

Russia's annexation of Crimea in 2014 notwithstanding, the UOC-MP's eparchies in Crimea continue under the administration of the UOC-MP.

Ukrainian Orthodox Church – Kiev Patriarchate

The Ukrainian Orthodox Church – Kiev Patriarchate (UOC-KP; Ukrainian: Украї́нська Правосла́вна Це́рква – Ки́ївський Патріарха́т (УПЦ-КП), translit. Ukrayínsʹka Pravoslávna Tsérkva – Kýyivsʹkyy Patriarkhát (UPTs-KP)) was one of three major Orthodox churches in Ukraine, alongside the Ukrainian Church of the Moscow Patriarchate (which is a part of the Russian Orthodox Church), and the Ukrainian Autocephalous Orthodox Church (UAOC). On December 15, 2018 bishops and delegates from the three branches of Orthodoxy in Ukraine unified in a council. Metropolitan Epiphanius I (a former bishop of the Kiev Patriarchate) was elected as “Metropolitan of Kyiv and All Ukraine” and became the primate of the new Orthodox Church of Ukraine.The Kiev Patriarchate was not recognised by the other Eastern Orthodox churches and was regarded as a "schismatic group" by the Moscow Patriarchate. In early September 2018, the Ecumenical Patriarch of Constantinople, Bartholomew, indicated that the Church of Constantinople did not recognise the Moscow Patriarchate's claim to ecclesiastical jurisdiction over "the region of today's Metropolis of Kiev". The Ecumenical Patriarch's decision of 11 October 2018 formally abrogated the consequences of perceived de facto jurisdiction of the Russian Orthodox Church over the Kiev metropolis; it restored its controversial de jure jurisdiction over Ukraine. It was later clarified that the head of the UOC-KP, Filaret, was considered by the Ecumenical Patriarchate only as "the former metropolitan of Kiev", and, on 2 November, that the Ecumenical Patriarchate did not recognize neither the UAOC nor the UOC-KP as legitimate and that their respective leaders were not recognized as primates of their churches.The St. Volodymyr's Cathedral in Kiev was the patriarchal cathedral of the UOC-KP. The primate of the church was Patriarch Filaret (Denysenko), who was enthroned in 1995. Filaret (Denysenko) was excommunicated by the Russian Orthodox Church in 1997, but the Synod of the UOC-KP did not recognize this action.Following the Synod of the Ecumenical Patriarchate of Constantinople of 9–11 October 2018 Filaret (Denysenko) was canonically reinstated and the decision was made to proceed with the granting of autocephaly to a unified church in Ukraine. As a consequence, the Kiev Patriarchate and the Ukrainian Autocephalous Orthodox Church were planning to merge with pro-independence bishops of the Moscow Patriarchate into an independent (autocephalous) Ukrainian Orthodox Church (now the Orthodox Church of Ukraine). The move by the Ecumenical Patriarchate has so far not been recognised by any of the other autocephalous churches, and the Serbian and Polish Orthodox churches have explicitly refused to recognise Constantinople's unilateral reinstatement of the UOC-KP, and forbidden their clergy from celebrating with them.

Vision Forum

Vision Forum was an evangelical Christian organization based in San Antonio, Texas. It was founded in 1998; its president was Doug Phillips, son of U.S. Constitution Party leader Howard Phillips. Vision Forum Ministries was a 501(c) non-profit organization which was closed by its board of directors in November 2013 after Doug Phillips' confession of marital infidelity. The associated commercial operation, called Vision Forum, Inc., continued to operate until January 2014, when it was announced that it too was shutting down operations. Vision Forum advocated Biblical patriarchy, creationism, homeschooling, Family Integrated Churches and Quiverfull beliefs.

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