為什么母系社會(huì)會(huì)失敗?
Why do matriarchal societies fail?
譯文簡(jiǎn)介
有關(guān)母系氏族的討論
正文翻譯
Ian Williams
Matriarchal societies, where women are at the head of families and power structures, fail for reasons set out by Susanna Viljanen where large numbers of single-parent families (headed by women) raise families and the boys have no father figures to socialise them.
However, matrilineal societies can be quite stable - although cross culturally and across the world, they are quite rare.
Matrilineal societies are derived from the idea that you never can be 100 percent sure who your father is, but you always know for sure who your mother is.
Matrilineal societies base property ownership via the female line. This leads to a very different social structure than is common across most of the world. Men are still in charge of things but there is more of a sense of equality.
在母系社會(huì)中，女性處于家庭和權(quán)力結(jié)構(gòu)的領(lǐng)導(dǎo)者，由于蘇珊娜·維亞寧提出的原因，大量的單親家庭(由女性領(lǐng)導(dǎo))撫養(yǎng)家庭，男孩沒(méi)有父親的角色來(lái)和他們進(jìn)行社交活動(dòng)。
然而，母系社會(huì)可以相當(dāng)穩(wěn)定——盡管在跨文化和世界的情況下，它們相當(dāng)罕見(jiàn)。
母系社會(huì)源于這樣一種觀(guān)念：你永遠(yuǎn)不可能百分之百確定你的父親是誰(shuí)，但你總是確定你的母親是誰(shuí)。
母系社會(huì)以母系為基礎(chǔ)建立財(cái)產(chǎn)所有權(quán)。這導(dǎo)致了一種與世界上大多數(shù)國(guó)家不同的社會(huì)結(jié)構(gòu)。男人仍然負(fù)責(zé)事務(wù)，但更多的是平等感。
Matriarchal societies, where women are at the head of families and power structures, fail for reasons set out by Susanna Viljanen where large numbers of single-parent families (headed by women) raise families and the boys have no father figures to socialise them.
However, matrilineal societies can be quite stable - although cross culturally and across the world, they are quite rare.
Matrilineal societies are derived from the idea that you never can be 100 percent sure who your father is, but you always know for sure who your mother is.
Matrilineal societies base property ownership via the female line. This leads to a very different social structure than is common across most of the world. Men are still in charge of things but there is more of a sense of equality.
在母系社會(huì)中，女性處于家庭和權(quán)力結(jié)構(gòu)的領(lǐng)導(dǎo)者，由于蘇珊娜·維亞寧提出的原因，大量的單親家庭(由女性領(lǐng)導(dǎo))撫養(yǎng)家庭，男孩沒(méi)有父親的角色來(lái)和他們進(jìn)行社交活動(dòng)。
然而，母系社會(huì)可以相當(dāng)穩(wěn)定——盡管在跨文化和世界的情況下，它們相當(dāng)罕見(jiàn)。
母系社會(huì)源于這樣一種觀(guān)念：你永遠(yuǎn)不可能百分之百確定你的父親是誰(shuí)，但你總是確定你的母親是誰(shuí)。
母系社會(huì)以母系為基礎(chǔ)建立財(cái)產(chǎn)所有權(quán)。這導(dǎo)致了一種與世界上大多數(shù)國(guó)家不同的社會(huì)結(jié)構(gòu)。男人仍然負(fù)責(zé)事務(wù)，但更多的是平等感。
Women in the Trobriand Islands - a matrilineal society - traditionally wear these grass mini-skirts, which are now famous.
A well-researched example of a matrilineal society is in the Trobriand Islands, a cluster of small coral islands off the north-east coast of Papua New Guinea, The islands have long fascinated both anthropologists and travel writers.
在特羅布里恩群島——一個(gè)母系社會(huì)——女性傳統(tǒng)上穿這種草做的迷你裙，現(xiàn)在已經(jīng)很有名了。
關(guān)于母系社會(huì)，特羅布里恩群島是一個(gè)經(jīng)過(guò)充分研究的例子，它是巴布亞新幾內(nèi)亞?wèn)|北海岸外的一群小珊瑚島。這些島嶼長(zhǎng)期以來(lái)一直吸引著人類(lèi)學(xué)家和旅行作家。
A well-researched example of a matrilineal society is in the Trobriand Islands, a cluster of small coral islands off the north-east coast of Papua New Guinea, The islands have long fascinated both anthropologists and travel writers.
在特羅布里恩群島——一個(gè)母系社會(huì)——女性傳統(tǒng)上穿這種草做的迷你裙，現(xiàn)在已經(jīng)很有名了。
關(guān)于母系社會(huì)，特羅布里恩群島是一個(gè)經(jīng)過(guò)充分研究的例子，它是巴布亞新幾內(nèi)亞?wèn)|北海岸外的一群小珊瑚島。這些島嶼長(zhǎng)期以來(lái)一直吸引著人類(lèi)學(xué)家和旅行作家。
While the women do marry and have husbands, extra-marital affairs are common. Most villages have a special hut called a bukumatula which is used for extramarital encounters. Virginity is not prized. A school teacher on the islands once told me that you could never guarantee a girl was a virgin if she was over the age of nine.
Babies are thought to be the result of magic with no lix between sex and pregnancy. If a girl gets pregnant, her family keeps the baby, because, according to the local beliefs, men just help to open up the woman to pregnancy - the real father is a Baloma or spirit. This is despite the fact they do understand biology - for example, they understand that pigs won’t get pregnant unless they are mated.
Magic has been very important in this traditional society. Polish anthropologist Bronislaw Malinowski, in the early 1900s recorded countless spells performed by a towosi, or professional gardening magician. Most Trobriand gardeners still engage in garden magic.
雖然這些女性確實(shí)結(jié)婚并有了丈夫，但婚外情很常見(jiàn)。大多數(shù)村莊都有一個(gè)叫做bukumatula的特殊小屋，用于婚外情。童貞并不被珍視。島上的一位老師曾經(jīng)告訴我，如果一個(gè)女孩超過(guò)9歲，你就無(wú)法保證她是處女。
嬰兒被認(rèn)為是魔法的結(jié)果，且性和懷孕之間沒(méi)有聯(lián)系。如果一個(gè)女孩懷孕了，她的家人會(huì)留下孩子，因?yàn)楦鶕?jù)當(dāng)?shù)氐男叛?，男人只是幫助女人懷?真正的父親是巴洛馬（已故血統(tǒng)成員的精神）或靈魂。盡管他們確實(shí)了解生物學(xué)——例如，他們知道豬除非交配，否則不會(huì)懷孕。
在這個(gè)傳統(tǒng)社會(huì)中，魔法一直很重要。波蘭人類(lèi)學(xué)家布羅尼斯瓦夫·馬林諾夫斯基在20世紀(jì)初記錄了由托沃西或?qū)I(yè)園藝魔術(shù)師表演的無(wú)數(shù)咒語(yǔ)。大多數(shù)特羅布里恩的園丁仍在從事園藝魔術(shù)。
Babies are thought to be the result of magic with no lix between sex and pregnancy. If a girl gets pregnant, her family keeps the baby, because, according to the local beliefs, men just help to open up the woman to pregnancy - the real father is a Baloma or spirit. This is despite the fact they do understand biology - for example, they understand that pigs won’t get pregnant unless they are mated.
Magic has been very important in this traditional society. Polish anthropologist Bronislaw Malinowski, in the early 1900s recorded countless spells performed by a towosi, or professional gardening magician. Most Trobriand gardeners still engage in garden magic.
雖然這些女性確實(shí)結(jié)婚并有了丈夫，但婚外情很常見(jiàn)。大多數(shù)村莊都有一個(gè)叫做bukumatula的特殊小屋，用于婚外情。童貞并不被珍視。島上的一位老師曾經(jīng)告訴我，如果一個(gè)女孩超過(guò)9歲，你就無(wú)法保證她是處女。
嬰兒被認(rèn)為是魔法的結(jié)果，且性和懷孕之間沒(méi)有聯(lián)系。如果一個(gè)女孩懷孕了，她的家人會(huì)留下孩子，因?yàn)楦鶕?jù)當(dāng)?shù)氐男叛?，男人只是幫助女人懷?真正的父親是巴洛馬（已故血統(tǒng)成員的精神）或靈魂。盡管他們確實(shí)了解生物學(xué)——例如，他們知道豬除非交配，否則不會(huì)懷孕。
在這個(gè)傳統(tǒng)社會(huì)中，魔法一直很重要。波蘭人類(lèi)學(xué)家布羅尼斯瓦夫·馬林諾夫斯基在20世紀(jì)初記錄了由托沃西或?qū)I(yè)園藝魔術(shù)師表演的無(wú)數(shù)咒語(yǔ)。大多數(shù)特羅布里恩的園丁仍在從事園藝魔術(shù)。
The islanders have a complex social structure. The father-figure for boys is often the woman’s uncle - which makes for very different relationships to what is “normal” in the West.
Although land ownership in the Trobriand Islands follows the matriline, married women often live with their husbands—meaning few people live on land that belongs to them. Rather, they obtain the right to live on, and cultivate, someone else’s land, as long as they’re on decent terms with the village elder. But to remain in the good graces of the village elder, villagers must pay in yams (as a form of rent)—or else get kicked out.
Sadly, the social structure is now under threat. Particularly bad droughts hit in 2009, 2010, and 2016, and, amidst these poor growing conditions, the islands’ population spiked.
More hamlets have sprung up, leaving less arable land to go around. Over-farming has drained the soil of important nutrients. Yams, once harvested in surplus, are growing scarce—threatening to unravel the social and political fabric of the islands.
島民有一個(gè)復(fù)雜的社會(huì)結(jié)構(gòu)。男孩的父親形象通常是女人的叔叔——這與西方的“正?！标P(guān)系非常不同。
雖然特羅布里恩群島的土地所有權(quán)遵循母系制，但已婚婦女通常與丈夫住在一起，這意味著很少有人住在屬于她們的土地上。相反，他們獲得了在別人的土地上生活和耕種的權(quán)利，只要他們與村里的長(zhǎng)老關(guān)系良好。但是為了保持村長(zhǎng)的好感，村民們必須用山藥（塊莖富含淀粉，可被人食用）(作為租金的一種形式)來(lái)支付，否則就會(huì)被趕出去。
可悲的是，這種社會(huì)結(jié)構(gòu)現(xiàn)在正受到威脅。2009年、2010年和2016年發(fā)生了特別嚴(yán)重的干旱，在這些惡劣的生長(zhǎng)條件下，島上的人口激增。
越來(lái)越多的小村莊拔地而起，可耕種的土地越來(lái)越少。過(guò)度耕種耗盡了土壤中的重要養(yǎng)分。曾經(jīng)收獲過(guò)剩的山藥，現(xiàn)在卻越來(lái)越稀缺——這可能會(huì)破壞這個(gè)島嶼的社會(huì)和政治結(jié)構(gòu)。
Although land ownership in the Trobriand Islands follows the matriline, married women often live with their husbands—meaning few people live on land that belongs to them. Rather, they obtain the right to live on, and cultivate, someone else’s land, as long as they’re on decent terms with the village elder. But to remain in the good graces of the village elder, villagers must pay in yams (as a form of rent)—or else get kicked out.
Sadly, the social structure is now under threat. Particularly bad droughts hit in 2009, 2010, and 2016, and, amidst these poor growing conditions, the islands’ population spiked.
More hamlets have sprung up, leaving less arable land to go around. Over-farming has drained the soil of important nutrients. Yams, once harvested in surplus, are growing scarce—threatening to unravel the social and political fabric of the islands.
島民有一個(gè)復(fù)雜的社會(huì)結(jié)構(gòu)。男孩的父親形象通常是女人的叔叔——這與西方的“正?！标P(guān)系非常不同。
雖然特羅布里恩群島的土地所有權(quán)遵循母系制，但已婚婦女通常與丈夫住在一起，這意味著很少有人住在屬于她們的土地上。相反，他們獲得了在別人的土地上生活和耕種的權(quán)利，只要他們與村里的長(zhǎng)老關(guān)系良好。但是為了保持村長(zhǎng)的好感，村民們必須用山藥（塊莖富含淀粉，可被人食用）(作為租金的一種形式)來(lái)支付，否則就會(huì)被趕出去。
可悲的是，這種社會(huì)結(jié)構(gòu)現(xiàn)在正受到威脅。2009年、2010年和2016年發(fā)生了特別嚴(yán)重的干旱，在這些惡劣的生長(zhǎng)條件下，島上的人口激增。
越來(lái)越多的小村莊拔地而起，可耕種的土地越來(lái)越少。過(guò)度耕種耗盡了土壤中的重要養(yǎng)分。曾經(jīng)收獲過(guò)剩的山藥，現(xiàn)在卻越來(lái)越稀缺——這可能會(huì)破壞這個(gè)島嶼的社會(huì)和政治結(jié)構(gòu)。
Addendum:
Some of the comments express concern about how men may “suffer” with poverty and hardship in this matrilineal system.
Well gentlemen, if you want to get rich in this Trobriand society the answer is simple: Have lots of wives. There’s no rule about having only one wife.
When I visited the islands a great many years ago, I met the “king” a man in his late 60s or perhaps in his 70s. He had 11 wives. While some of the wives were young and attractive (and substantially younger than him), this was not his motivation. All the wives’ relatives were obligated to keep his gigantic yam house full.
附錄:
一些評(píng)論表達(dá)了對(duì)男性在這種母系制度下如何“遭受”貧窮和困難的擔(dān)憂(yōu)。
先生們，如果你們想在特羅布里安社會(huì)發(fā)財(cái)答案很簡(jiǎn)單:娶很多老婆。沒(méi)有規(guī)定只能有一個(gè)妻子。
許多年前，當(dāng)我訪(fǎng)問(wèn)這些島嶼時(shí)，我遇到了“國(guó)王”，一個(gè)60多歲或70多歲的男人。他有11個(gè)妻子。雖然有些妻子年輕迷人(比他年輕得多)，但這不是他的動(dòng)機(jī)。所有妻子的親戚都有義務(wù)把他巨大的山藥屋裝滿(mǎn)。
Some of the comments express concern about how men may “suffer” with poverty and hardship in this matrilineal system.
Well gentlemen, if you want to get rich in this Trobriand society the answer is simple: Have lots of wives. There’s no rule about having only one wife.
When I visited the islands a great many years ago, I met the “king” a man in his late 60s or perhaps in his 70s. He had 11 wives. While some of the wives were young and attractive (and substantially younger than him), this was not his motivation. All the wives’ relatives were obligated to keep his gigantic yam house full.
附錄:
一些評(píng)論表達(dá)了對(duì)男性在這種母系制度下如何“遭受”貧窮和困難的擔(dān)憂(yōu)。
先生們，如果你們想在特羅布里安社會(huì)發(fā)財(cái)答案很簡(jiǎn)單:娶很多老婆。沒(méi)有規(guī)定只能有一個(gè)妻子。
許多年前，當(dāng)我訪(fǎng)問(wèn)這些島嶼時(shí)，我遇到了“國(guó)王”，一個(gè)60多歲或70多歲的男人。他有11個(gè)妻子。雖然有些妻子年輕迷人(比他年輕得多)，但這不是他的動(dòng)機(jī)。所有妻子的親戚都有義務(wù)把他巨大的山藥屋裝滿(mǎn)。
This is a standard size yarm house. A full yam house is a sign of prestige and power. The king’s yam house was about three times as tall.
Across much of Papua New Guinea, wives are sexted not because of good looks, but their ability to work hard in the gardens. Toughness and fitness is the attraction. Looking good is very much less important.
In the New Guinea highlands, the way for a man to get rich is to have more wives. More wives mean bigger gardens. Bride price is paid to the wife’s relatives, essentially, to compensate her family for losing a good worker. (Men work in the gardens too - they don’t just sit around and relax.)
這是一個(gè)標(biāo)準(zhǔn)大小的院子。滿(mǎn)滿(mǎn)一屋的山藥是威望和權(quán)力的象征。國(guó)王的山藥屋大約是它的三倍高。
在巴布亞新幾內(nèi)亞的大部分地區(qū)，挑選妻子不是因?yàn)槠?，而是因?yàn)樗齻冊(cè)诨▓@（農(nóng)作物園）里辛勤工作的能力。堅(jiān)韌和健康是吸引人的地方。外表好看就沒(méi)那么重要了。
在新幾內(nèi)亞高地，男人致富的方法就是娶更多的妻子。妻子越多，花園就越大。彩禮是付給妻子的親戚，本質(zhì)上是為了補(bǔ)償她的家庭失去了一個(gè)好工人。(男人也在花園里工作——他們不只是坐在那里放松。)
Across much of Papua New Guinea, wives are sexted not because of good looks, but their ability to work hard in the gardens. Toughness and fitness is the attraction. Looking good is very much less important.
In the New Guinea highlands, the way for a man to get rich is to have more wives. More wives mean bigger gardens. Bride price is paid to the wife’s relatives, essentially, to compensate her family for losing a good worker. (Men work in the gardens too - they don’t just sit around and relax.)
這是一個(gè)標(biāo)準(zhǔn)大小的院子。滿(mǎn)滿(mǎn)一屋的山藥是威望和權(quán)力的象征。國(guó)王的山藥屋大約是它的三倍高。
在巴布亞新幾內(nèi)亞的大部分地區(qū)，挑選妻子不是因?yàn)槠?，而是因?yàn)樗齻冊(cè)诨▓@（農(nóng)作物園）里辛勤工作的能力。堅(jiān)韌和健康是吸引人的地方。外表好看就沒(méi)那么重要了。
在新幾內(nèi)亞高地，男人致富的方法就是娶更多的妻子。妻子越多，花園就越大。彩禮是付給妻子的親戚，本質(zhì)上是為了補(bǔ)償她的家庭失去了一個(gè)好工人。(男人也在花園里工作——他們不只是坐在那里放松。)
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India has few states matrilineal family system . They have father figure and stable families I.e. Kerala , Assam . Properties go through mother to daughter . Women control the families . After Marriage Boy goes to the Bride family
印度有很少的幾個(gè)邦實(shí)行母系家庭制度。他們有父親角色和穩(wěn)定的家庭，比如喀拉拉邦、阿薩姆邦。財(cái)產(chǎn)由母親傳給女兒。女人控制著家庭?；楹竽泻⑷チ诵履锛?/b>
Assam does not have matrillineal societies. Meghalaya does.
阿薩姆邦沒(méi)有母系社會(huì)。梅加拉亞邦有這個(gè)。
Kerala is not matrilineal. Nairs and some ethnic groups that emulated them were. And they were not controlled by women. It was patriarchal and property was absolutely controlled by the oldest male (no concept of ownership).
喀拉拉邦不是母系。奈爾斯和一些效仿他們的族群才是。他們不受女性控制。這是父權(quán)制，財(cái)產(chǎn)完全由最年長(zhǎng)的男性控制（但沒(méi)有所有權(quán)概念）。
Yeah, it’s the Khasi tribe in Meghalaya that is matrilinear.
是的，梅加拉亞邦的卡西部落是母系的。
“Matrilineal societies base property ownership via the female line. This leads to a very different social structure than is common across most of the world. Men are still in charge of things but there is more of a sense of equality.”
One of the state in my country follows this system, the leader is still chosen from among the male member of the family but the seniority is via the female line. Man do not possess any property other than what he bought with his own money after marriage, and then his possession can only be passed to his daughters.
Ever heard of the democratic monarchies? Yeah, this state is one of a kind, an oddball in Malay spheres.
“母系社會(huì)通過(guò)女性血統(tǒng)建立財(cái)產(chǎn)所有權(quán)。 這導(dǎo)致了一種與世界上大部分地區(qū)常見(jiàn)的社會(huì)結(jié)構(gòu)截然不同的社會(huì)結(jié)構(gòu)。男人仍然負(fù)責(zé)事務(wù)，但更多的是平等感?！?br /> 我國(guó)的一個(gè)州遵循這種制度，領(lǐng)導(dǎo)者仍然從家庭的男性成員中選出，但資歷是通過(guò)女性繼承的。男人除了婚后用自己的錢(qián)買(mǎi)的東西外，沒(méi)有任何財(cái)產(chǎn)，而且他的財(cái)產(chǎn)只能傳給他的女兒。
聽(tīng)說(shuō)過(guò)民主君主制嗎？是的，這個(gè)州是獨(dú)一無(wú)二的，在馬來(lái)人的圈子里很奇怪。
‘Babies are though to be the result of magic’.
It appears a large number of persons in first world countries think so too
“嬰兒被認(rèn)為是魔法的結(jié)果”。
第一世界國(guó)家的許多人似乎也這么認(rèn)為
I've often wondered where my children were before they were born. Once you have children you realize we are all spiritual beings with far more going on than what can be accounted for physically. I like the way they have incorporated this spiritualism into their culture.
我經(jīng)常遐想我的孩子們出生前在哪里。一旦你有了孩子，你就會(huì)意識(shí)到我們都是精神上的存在，遠(yuǎn)遠(yuǎn)超過(guò)物理上可以解釋的事情。我喜歡他們將唯心論融入他們文化的方式。
Yes, I agree. The spiritual side of their beliefs is interesting.
是的，我同意。他們信仰的精神方面很有趣。
原創(chuàng)翻譯：龍騰網(wǎng) http://www.top-shui.cn 轉(zhuǎn)載請(qǐng)注明出處
Matrilineal system encourages male members of the society to leave and seek their fortune elsewhere. Over time matrilineal societies tend to collapse when something extraordinary happen such as climate change, natural disasters and wars due to lack of males in the community
母系制度鼓勵(lì)社會(huì)中的男性成員離開(kāi)，到其他地方尋找財(cái)富。隨著時(shí)間的推移，當(dāng)氣候變化、自然災(zāi)害和戰(zhàn)爭(zhēng)等異常情況發(fā)生時(shí)，母系社會(huì)往往會(huì)崩潰，因?yàn)樯鐓^(qū)中缺乏男性
Can you cite sources for this?
你能舉出這方面的來(lái)源嗎？
You can Google for one tribal laws called adat perpatih. Unlike the people of the Trobriand Islands which believe in magic, the Minang people of Sumatra and Negeri Sembilan are pretty much a modern community.
您可以在谷歌上搜索一項(xiàng)名為adat perpatih的部落法。與相信魔法的特羅布里恩群島人不同，蘇門(mén)答臘島和森美蘭州的米南人則幾乎是一個(gè)現(xiàn)代社會(huì)。
“Matrilineal system encourages male members of the society to leave and seek their fortune elsewhere”
Why ? Is it because the male ego can't handle a woman holding more power?
母系制度鼓勵(lì)社會(huì)中的男性成員離開(kāi)，到別處尋找財(cái)富
為什么?是因?yàn)槟行缘淖宰鹦臒o(wú)法接受一個(gè)擁有更大權(quán)力的女性嗎?
Nope. In these parts of the world custom and tradition are considered as sacred. There’s even an adage which says that they would rather let their child die than letting their tradition die. If ego is an issue, the male members of such society would have rebelled and abolished matrilineal tradition in favour of the male population centuries ago. One of the main reason is the fact that males do not customarily inherit properties. Since they don’t inherit properties, in some matrilineal societies males are even encouraged to migrate elsewhere to make a fortune for themselves before returning to their homelands with the wealth they make. It is not a good motivation for many male members of such societies where in the end most choose to marry gals they come to know in their adopted homes instead of going back home. One of them is my great2 grandfather.
不。在世界的這些地方，習(xí)俗和傳統(tǒng)被認(rèn)為是神圣的。甚至有一句諺語(yǔ)說(shuō)，他們寧愿讓自己的孩子死去，也不愿讓自己的傳統(tǒng)死去。如果自尊是一個(gè)問(wèn)題，那么這樣的社會(huì)中的男性成員在幾個(gè)世紀(jì)前就應(yīng)該反抗并廢除母系傳統(tǒng)，支持男性人口。其中一個(gè)主要原因是男性通常不繼承財(cái)產(chǎn)。由于他們不繼承財(cái)產(chǎn)，在一些母系社會(huì)中，甚至鼓勵(lì)男性移民到其他地方為自己創(chuàng)造財(cái)富，然后帶著他們賺到的財(cái)富返回家園。對(duì)于這樣的社會(huì)中的許多男性成員來(lái)說(shuō)，這不是一個(gè)好的動(dòng)機(jī)，因?yàn)樽罱K大多數(shù)人選擇與他們?cè)诘诙枢l(xiāng)認(rèn)識(shí)的女孩結(jié)婚，而不是回家。其中一位是我的曾祖父。
No. Its because they want to move out of an incredibly biased system that discriminates against them just because they were born with a penis.
sexism is wrong regardless of who it is against.
不。這是因?yàn)樗麄兿胍獢[脫一個(gè)僅僅因?yàn)樗麄兩鷣?lái)就有陰莖而歧視他們的令人難以置信的偏見(jiàn)體系。
性別歧視是錯(cuò)誤的，不管它是針對(duì)誰(shuí)。
“Sadly, the social structure is now under threat.”
A social structure where it is uncommon to find a nine year old virgin…
Sounds worth keeping because it is matrilineal? If it was patriarchal no one would think it is sad.
Matriarchal, matrilineal, patriarchal, virginity prized or not, doesn’t matter. You can’t make me believe that the nine year old girls living in that society are somehow more mature and the ones in charge of making the decisions about their bodies like that.
It is not sad that it is under threat. It is sad that it lasted this long.
“可悲的是，社會(huì)結(jié)構(gòu)現(xiàn)在正受到威脅。”
在這個(gè)社會(huì)結(jié)構(gòu)中，很難找到一個(gè)9歲的處女……
聽(tīng)起來(lái)值得保留，就因?yàn)樗悄赶档?如果這是父權(quán)制的，沒(méi)有人會(huì)認(rèn)為這是可悲的。
母系，母系，父系，貞操珍視與否，其實(shí)都不重要。你不能讓我相信生活在那個(gè)社會(huì)里的九歲女孩會(huì)更成熟，會(huì)對(duì)自己的身體做出這樣的決定。
它受到威脅并不令人難過(guò)。遺憾的是，它持續(xù)了這么長(zhǎng)時(shí)間。
Matriarchal society existed for several thousand years, so it didn’t fail. However, it weakness was that matriarchal societies were mainly peaceful and had great difficulty in defending themselves in the great population movement east to west.
母系社會(huì)存在了幾千年，所以它沒(méi)有失敗。然而，它的弱點(diǎn)是母系社會(huì)主要是非暴力的，在大規(guī)模的人口東遷西遷中很難保護(hù)自己。
When shit hits the fan , war, natural disasters etc , a matriarchal system folds.
當(dāng)糟糕的事情發(fā)生，戰(zhàn)爭(zhēng)，自然災(zāi)害等，母系制度就會(huì)崩潰。
原創(chuàng)翻譯：龍騰網(wǎng) http://www.top-shui.cn 轉(zhuǎn)載請(qǐng)注明出處
I grew up in a matrilineal household (in a loose form of the definition), with growing up in Texas after my mum moved us to the US as my American dad had work there. I'd say it worked very well with most of my 5 younger siblings being or on the way to becoming successful in life.
My dad goes and does his work around the world but my mum runs the house. Does taxes, does yard work, basically manages family matter (even helps me with reminders and taxes at age 22 and halfway across the country), and keeps up with all the bills and mail, and that's a cake walk compared to what she did while overseas, managing hundreds of people and their passports on a ship. My dad is of course helpful as he manages the buildings and vehicles, is a people person and maintains many of the connections worldwide necessary for their work. At the end of the day, however, without her tenacity I can assure you I wouldn't be where I am today without her.
I find these small pockets of old culture fascinating, as they are far from familiar and expand our knowledge of what is possible. Thank you for sharing.
我在一個(gè)母系家庭長(zhǎng)大（廣義上的），在德克薩斯州長(zhǎng)大，因?yàn)槲业拿绹?guó)爸爸在那里工作，所以我媽媽把我們搬到了美國(guó)。我想說(shuō)，這對(duì)我的5個(gè)弟弟妹妹中的大多數(shù)人來(lái)說(shuō)都很有效，正在走向成功的道路上。
我爸爸去世界各地做他的工作，但我媽媽管理著家。做稅務(wù)，做庭院工作，基本上管理家庭事務(wù)（甚至在我22歲的時(shí)候，橫跨半個(gè)國(guó)家?guī)臀姨幚硖嵝押投悇?wù)），并處理所有賬單和郵件，與她在海外管理數(shù)百人和他們的護(hù)照的工作相比，這簡(jiǎn)直是小菜一碟。我的父親是很有能力的，因?yàn)樗芾碇ㄖ锖蛙?chē)輛，是一個(gè)善于交際的人，并保持著他們工作所需的許多全球聯(lián)系。然而，歸根結(jié)底，如果沒(méi)有她的堅(jiān)韌，我可以向你保證，如果沒(méi)有她，我不會(huì)變成今天的樣子。
我發(fā)現(xiàn)這些古老文化的細(xì)小部分很吸引人，因?yàn)樗鼈冞h(yuǎn)非我們所熟悉的事物，并擴(kuò)大了我們對(duì)可能發(fā)生的事情的了解。感謝您的分享。
I am glad things have worked out well for you. Some mothers do a wonderful job in organising and raising their families.
The family situation you describe is called Matriarchal, not Matrilineal - which is a social system outlining rules for how inheritence, property matters and ownership is decided.
我很高興你一切順利。有些母親在組織和撫養(yǎng)家庭方面做得很好。
你描述的家庭情況被稱(chēng)為女家長(zhǎng)的，而不是母系的，母系氏族是一種社會(huì)制度，概述了繼承、財(cái)產(chǎn)問(wèn)題和所有權(quán)決定的規(guī)則。
Societies that can not defend themselves don’t seem very successful to me. The fact that these societies only still exist in very remote area’s of the planet seems to support my feeling.
在我看來(lái)，不能自我保護(hù)的社會(huì)是不成功的。事實(shí)上，這些社會(huì)只存在于地球上非常偏遠(yuǎn)的地區(qū)支持了我的感覺(jué)。
I can't see how such structures could compete against patriarchal ones. What's the interest of men to live in such society? They don't even know, who are their offspring. And why should they care about their promiscuous wives or defend the family with their life, where neither the children nor the property are theirs? I guess, the men run off at the first opportunity.
我看不出這樣的結(jié)構(gòu)如何能與父權(quán)結(jié)構(gòu)競(jìng)爭(zhēng)。男人們生活在這樣的社會(huì)里有什么樂(lè)趣呢?他們甚至不知道誰(shuí)是他們的后代。在孩子和財(cái)產(chǎn)都不是他們的地方，他們?yōu)槭裁匆P(guān)心他們?yōu)E交的妻子，或者用生命來(lái)保護(hù)這個(gè)家庭呢?我猜，男人一有機(jī)會(huì)就跑了。
You have have good questions , but you are thinking like a westerner. You are finding it difficult to imagine an agricultural lifestyle on isolated islands where cultural beliefs are amazingly different.
They simply don’t see ownership in the way you do.
When we study different cultures we also get a better understanding of our own.
And that is why I wrote the article.
你的問(wèn)題很好，但你像西方人一樣思考。你會(huì)發(fā)現(xiàn)很難想象與世隔絕的島嶼上的農(nóng)業(yè)生活方式，那里的文化信仰有著驚人的差異。
他們只是不像你那樣看待所有權(quán)。
當(dāng)我們學(xué)習(xí)不同的文化時(shí)，我們也能更好地了解自己的文化。
這就是我寫(xiě)這篇文章的原因。