Matristic Civilisations - Past, Present, and Future

Matristic civilisations, a term coined by the pioneering archaeologist Marija Gimbutas, refer to societies that are egalitarian, peaceful, and centred around female spiritual and social leadership. Gimbutas’ revolutionary work, particularly her theory of Old Europe, challenged the prevailing androcentric narratives by proposing that, during the Neolithic era, these matristic societies flourished for thousands of years before the arrival of patriarchal Indo-European cultures. Her interdisciplinary approach, known as archaeomythology, combined archaeology, mythology, and linguistics to offer a comprehensive view of these ancient societies, which were marked by goddess worship, communal living, and the absence of hierarchical dominance.

In today’s article, we will delve into the concept of matristic civilisations, defining their key characteristics and exploring the evidence supporting their existence. We will then engage in a thought experiment to imagine how such a society might look in modern times if we could transform our world through magical means. This idealistic vision will consider how gender roles, social structures, and cultural practices might evolve in a contemporary matristic society, emphasising egalitarianism, community focus, and spiritual connection to nature - and how they might be entirely more supportive of neurodivergence than the current models.

Finally, we will examine the significant obstacles that patriarchy and Western capitalism pose to the realisation of such societies today. We will explore how the Cold War, rather than being solely a ‘struggle against communism,’ was a strategic effort by capitalist forces to dominate global markets and suppress alternative ideologies. This section will highlight the ways in which patriarchal and capitalist systems crowd out the marketplace of ideas, making it challenging for matristic and egalitarian concepts to gain traction in the modern world.

Matristic Civilisations

Gimbutas introduced the concept of Old Europe to the academic world in the early 1970s, a theory that suggests the existence of matristic civilisations during the Neolithic era. Gimbutas proposed that these societies were fundamentally different from the patriarchal cultures that later dominated Europe. Her interdisciplinary approach, termed archaeomythology, combined archaeological evidence with mythology and linguistics to paint a picture of these ancient societies. Archaeomythology was significant because it allowed for a holistic understanding of prehistoric cultures, integrating symbolic and spiritual aspects that traditional archaeological methods often overlooked.

According to Gimbutas, Old Europe was characterised by egalitarian social structures where hierarchical dominance was notably absent. These societies were matristic, meaning they were female-centred, with women playing central roles in both social and spiritual spheres. Goddess worship was a prominent feature, reflecting a deep reverence for feminine principles and the natural world. Artefacts such as figurines, pottery, and temple ruins provide evidence of these practices, depicting goddesses and symbols associated with fertility, life, and regeneration. The peaceful nature of these societies is inferred from the lack of fortifications and weaponry in the archaeological record, suggesting that Old Europe was marked by a communal and cooperative way of life.

Despite the compelling narrative presented by Gimbutas, her work has been met with significant controversy within the academic community. Critics argue that her interpretations are ideologically driven and lack rigorous empirical evidence. They contend that Gimbutas overemphasised the role of female deities and misinterpreted archaeological data to fit her theories. Some archaeologists and historians believe that her conclusions are speculative and not sufficiently supported by the available evidence.

However, Gimbutas’ work has also garnered substantial support, particularly from feminist scholars and the feminist spirituality movement. These proponents argue that her theories provide a necessary counterbalance to the traditionally male-dominated perspectives in archaeology and history. Feminist theologians, such as Carol P. Christ, assert that the backlash against Gimbutas’ ideas stems from their potential to challenge and disrupt the patriarchal foundations of Western civilisation. The endorsement from these movements highlights the cultural and ideological significance of Gimbutas’ work, beyond its academic contributions.

As such, the concept of matristic civilisations as proposed by Gimbutas offers a transformative view of prehistoric societies, suggesting a time when egalitarian, peaceful, and female-centred cultures thrived. Whilst her theories remain ‘contentious,’ they continue to inspire discussions and explorations of alternative social structures and historical narratives.

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It is generally true that in many languages with gendered pronouns, the Earth is often referred to using feminine pronouns or given a feminine gender. This linguistic characteristic reflects cultural and mythological associations that personify the Earth as a mother or goddess figure, symbolising fertility, nurturing, and life-giving properties. Here are a few examples:

• Latin: The word for Earth, “Terra,” is feminine.

• Spanish: “La Tierra” uses the feminine article “la.”

• French: “La Terre” also uses the feminine article “la.”

• Italian: “La Terra” follows the same pattern.

• German: “Die Erde” uses the feminine article “die.”

These examples illustrate how the concept of Earth has been traditionally gendered feminine in various languages, aligning with cultural depictions of Earth as a nurturing and life-sustaining entity.

Imagining Modern Matristic Civilisations

Imagining a modern matristic civilisation invites us into a thought experiment where, through the transformative power of magic, we reshape our society to reflect the values and structures of ancient matristic cultures. In this ideal vision, our social fabric would be woven with threads of egalitarianism and community focus. Hierarchical dominance and competitive individualism would give way to cooperation, mutual support, and shared leadership. Communities would prioritise the well-being of all their members, fostering environments where every person feels valued and included.

Gender roles in this envisioned society would be marked by equality and fluidity, breaking free from the rigid binaries and stereotypes that have long constrained human potential. Individuals would be free to express their identities without fear of discrimination or prejudice, and the diverse spectrum of gender expressions would be celebrated. This fluidity would extend to all aspects of life, from career choices to family roles, allowing people to explore and fulfil their unique capabilities and desires without societal constraints.

Spiritual and cultural life in a modern matristic society would see a revival of goddess worship and a deepened connection to nature. Drawing inspiration from ancient practices, communities would honour the Earth as a nurturing, life-giving force, personified through feminine deities. Rituals and celebrations would reflect a harmonious relationship with the natural world, promoting environmental stewardship and sustainability. This spiritual framework would foster a sense of interconnectedness among individuals, communities, and the environment, reinforcing the values of care and respect for all forms of life.

In practical terms, elements of this matristic vision are already being embodied by various modern movements and communities. For instance, eco-feminism merges ecological concerns with feminist principles, advocating for the protection of the environment alongside gender equality. Eco-villages and intentional communities often operate on egalitarian principles, emphasising shared resources, collective decision-making, and sustainable living. These initiatives demonstrate that the values of a matristic society can be integrated into contemporary life, offering models for more widespread adoption.

Examples of egalitarian and community-driven initiatives further illustrate the practical implementation of matristic principles. Cooperative businesses, where employees collectively own and manage their enterprises, challenge traditional capitalist hierarchies and promote equitable distribution of wealth and decision-making power. Social movements advocating for universal basic income and affordable housing aim to ensure that everyone has access to basic needs, reflecting the communal ethos of matristic societies. Educational approaches that emphasise collaboration over competition, such as Montessori and Waldorf methods, nurture the development of cooperative and empathetic individuals.

These contemporary practices and movements show that the ideals of a matristic civilisation are not confined to the realm of imagination. They highlight a growing recognition of the need for more inclusive, equitable, and sustainable ways of living. Whilst the complete transformation to a matristic society may seem utopian, these examples offer tangible steps towards creating a world that embodies the core values of egalitarianism, community focus, gender fluidity, and deep respect for the Earth. By continuing to support and expand these initiatives, we can move closer to realising the vision of a modern matristic civilisation, one that honours our shared humanity and the planet we call home.

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A matristic society, with its emphasis on egalitarianism, community focus, and fluidity in roles and identities, would be particularly suitable for neurodivergent individuals. Such a society values diversity and inclusivity, recognising and celebrating the unique contributions of each person. The communal and cooperative nature of a matristic society would foster supportive environments where neurodivergent people could thrive, free from the pressures of rigid hierarchies and competitive individualism. Gender fluidity and the acceptance of diverse expressions would further create a space where neurodivergent individuals feel understood and valued. The emphasis on holistic well-being and connection to nature would align with the sensory and cognitive needs of many neurodivergent people, promoting mental and emotional health. Overall, a matristic society’s nurturing and inclusive framework would provide the flexibility and support needed for neurodivergent individuals to flourish, contributing to a more compassionate and equitable world.

Patriarchy, Western Capitalism, and the Suppression of Alternative Ideas

The historical context of the Cold War provides a crucial backdrop for understanding how patriarchy and Western capitalism have suppressed alternative social structures and ideas. Often portrayed as a binary struggle between communism and capitalism, the Cold War was fundamentally about securing capitalist dominance. The United States and its allies engaged in extensive political, economic, and military strategies to ensure that global markets remained open to capitalist interests. This drive for economic hegemony involved not just the containment of communism, but also the suppression of any social or economic systems that threatened the capitalist model.

Mechanisms of control employed by patriarchy and capitalism include both overt and subtle strategies to marginalise and discredit alternative structures. Patriarchal ideologies, deeply entrenched in Western capitalism, promote hierarchical and competitive frameworks that naturally resist egalitarian and communal models. These systems are upheld through cultural narratives, legal frameworks, and economic policies that prioritise individualism, consumerism, and profit over community welfare and equity. For instance, media representations and educational curricula often omit or undermine matristic and egalitarian societies, reinforcing the notion that patriarchal capitalism is the ‘natural’ or ‘inevitable’ state of human organisation.

Examples of how matristic and egalitarian ideas are crowded out in the modern marketplace of ideas are plentiful. Feminist movements and indigenous practices that promote communal and egalitarian values are frequently marginalised or co-opted. The backlash against Gimbutas’ work is a pertinent example: her theories about peaceful, goddess-worshipping societies were dismissed and attacked, not just on academic grounds, but because they posed a threat to the prevailing patriarchal narrative. Similarly, contemporary movements advocating for cooperative economics, environmental sustainability, and social equity often struggle for recognition and funding in a marketplace dominated by profit-driven ventures.

The cultural and economic impacts of Western capitalism are profound and far-reaching. Capitalist ideologies shape global cultures and societies, promoting a worldview that prioritises economic growth and consumerism. This has led to the commodification of nearly every aspect of life, from healthcare and education to art and relationships. Such commodification erodes communal values and deepens social inequalities, making it increasingly difficult for alternative, egalitarian systems to take root and flourish. Moreover, market-driven ideologies influence our understanding of history and potential futures. By framing human progress in terms of technological advancement and economic expansion, capitalist narratives marginalise other ways of knowing and being that emphasise harmony with nature, collective well-being, and spiritual fulfillment.

In exploring how market-driven ideologies shape our understanding of history and potential futures, it’s clear that the dominance of Western capitalism has not just been an economic conquest but a cultural one. This dominance has suppressed the emergence of societies that could embody matristic principles, perpetuating systems that favour a narrow, hierarchical view of human potential. Challenging this dominance requires not only critical examination and resistance to these ideologies but also active support for alternative models that prioritise equity, sustainability, and community. By recognising and addressing the ways in which patriarchy and capitalism crowd out more inclusive and holistic approaches to society, we can begin to imagine and work towards a future that honours the full diversity of human experience and potential.

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In Asia, Africa, and the Americas, various contemporary movements advocating for cooperative economics, environmental sustainability, and social equity have faced significant suppression, often with the involvement of the US military and intelligence services. In Asia, Indonesia’s 1965 anti-communist purge, backed by the CIA, dismantled grassroots movements that sought land reform and economic equity. This violent intervention suppressed progressive social initiatives in favour of a capitalist regime.

In Africa, the CIA played a role in the 1961 assassination of Patrice Lumumba, Congo's first democratically elected Prime Minister, who aimed to nationalise resources for the benefit of his people. This intervention paved the way for a dictatorship that prioritised foreign capitalist interests over local development and social equity (… where do you think your Tesla’s cobalt comes from?).

In the Americas, the US-backed coup in Chile in 1973 ousted President Salvador Allende, who promoted socialist reforms and cooperative economics. The subsequent dictatorship under Pinochet dismantled these initiatives, instituting neoliberal policies that favoured multinational corporations and undermined social equity and environmental sustainability efforts.

These examples illustrate how local initiatives advocating for more equitable and sustainable societies have been actively suppressed, often violently, to maintain capitalist dominance and protect Western economic interests.

Final thoughts …

To wrap up, today’s article has explored the concept of matristic civilisations, as defined by Marija Gimbutas, and their potential to inspire modern societies. We delved into Gimbutas’ theory of Old Europe, a matristic society characterised by egalitarianism, community focus, and goddess worship, offering an alternative narrative to the dominant patriarchal view of history. Imagining how such a society could look in contemporary times, we envisioned a world where social structures prioritise cooperation and inclusivity, gender roles are fluid and equal, and spiritual life is deeply connected to nature. This idealistic vision highlights the benefits of a matristic society, particularly for neurodivergent individuals, who would thrive in an environment that values diversity, flexibility, and holistic well-being.

However, the transition to such a society faces significant obstacles from entrenched patriarchal and capitalist systems. The Cold War era demonstrated how the United States, through its military and intelligence services, actively suppressed movements that promoted cooperative economics, environmental sustainability, and social equity in regions like Asia, Africa, and the Americas. This historical context underscores the ongoing struggle to establish alternative social structures in a world dominated by profit-driven ventures and market ideologies. Patriarchy and Western capitalism continue to marginalise and discredit matristic and egalitarian ideas, crowding them out of the modern marketplace of ideas.

Despite these challenges, it is crucial to explore and support alternative social structures that promote equality, community, and sustainability. Matristic principles offer a compelling vision for a more inclusive and compassionate world. For neurodivergent and gender diverse individuals, such a society would provide the support and flexibility needed to thrive, embracing our unique contributions and fostering environments where they can flourish. The values of cooperation, mutual support, and holistic well-being inherent in matristic societies align with the needs of neurodivergent and gender diverse people, making these societies more accommodating and supportive.

As we move forward, it is essential to encourage and support egalitarian and community-focused initiatives in our own lives and communities. By advocating for cooperative economics, sustainable practices, and social equity, we can challenge the dominance of patriarchal capitalism and create spaces where matristic principles can take root. Supporting grassroots movements, alternative educational models, and inclusive policies are practical steps we can take to promote a more equitable and sustainable future. In doing so, we honour the legacy of matristic civilisations and work towards a world that values and uplifts all its members, regardless of gender, neurodiversity, or background.

Some additional resources

• Marija Gimbutas: Transnational Biography, Feminist Reception, and the Controversy of Goddess Archaeology by Rasa Navickaitė, from “New Archaeology, Old Europe, and the Feminist Science Debates” Click here

• "The Goddesses and Gods of Old Europe, 6500-3500 BC: Myths and Cult Images" by Marija Gimbutas and Linda Mount-Williams. Click here

• Documentary: “Signs Out Of Time—The Story of Archaeologist Marija Gimbutas” Click here