“Happy are those who find wisdom. . . . She is more precious than jewels, and nothing you desire can compare with her. . . Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to those who lay hold of her; those who hold her fast are called happy” (Proverbs 3: 13, 15, 17-18).
Sophia is DIVINE WISDOM, Her name comes from the feminine Greek word meaning Holy Wisdom. She is found all over the Bible (Proverbs, Sirach and the Wisdom of Solomon..) and in the Gnostic Gospels (unearthed at Nag Hammadi in 1947.) She has been called the MOTHER OF THE UNIVERSE, Mother of Yahweh and HOLY SPIRIT. The words: “Philosophy, theosophy and sophiology” all come from Sophia. The Bible links her to Christ: “Christ is the Wisdom (Sophia)” (1 Corinthians 1:24, 30). There is some evidence that Mary Magdalene was also called “Mary Sophia.”
Because She did not help advance the patriarchal scheme, Sophia was all but deleted from history. Hidden throughout the Bible and the Dead Sea Scrolls, knowledge of the DIVINE FEMININE all but went up in flames. Even a great cathedral build in Her honor in Constantinopole, Hagia Sophia (Holy Wisdom), was burned to the ground twice. It’s newest rebuild was a mosque and is now a museum. NOTRE DAME (Our Lady) has survived but they eventually claimed it was named after the Virgin Mary. (The famous Notre Dame rose windows are a common symbol of the Divine Feminine!). Some say there are secret societies that still exist to keep knowledge of Her alive.
In their purest form, “egalitarian matriarchies” place the mother principle at the center of culture and society. Their highest values are the love, care, and generosity they associate with motherhood. These values are not limited to women and girls. Boys and men are also encouraged to honor mothers above all, to practice the traits of love, care, and generosity, and to value them in others.
“Egalitarian matriarchal” societies are matrilineal which means that family membership and descent are passed through the female line. They are also usually matrilocal, which means that women live in their maternal home all of their lives. Family groups are usually extended rather than nuclear. Often there is a “big house” in which groups of sisters, brothers, and cousins live together with mothers, aunts, grandmothers, and great-aunts. In what I imagine to have been the original form of the system (still practiced by the Mosuo of the Himalayas), men also live in their maternal house, visiting their lovers at night, and returning home in the morning.
Mosuo women at festival
These societies practice small-scale agriculture. The women are owners and guardians of the land, which is held in common by maternal clans. They are also the guardians of the secrets of agriculture, food storage, and food preparation, which are passed down from mothers to daughters through songs, dances, rituals, and stories that celebrate the Earth as a great and giving Mother. The powers of women as birth-givers and as the guardians of the mysteries of the agricultural cycles are symbolically related to the powers of birth, death, and regeneration in nature and in all creative processes.
Women seated under trees in place of honor at Minoan festival
These social and cultural systems must have first developed at the beginning of the Neolithic era, when “woman the gatherer” first discovered the secrets of agriculture that allowed people to settle down and farm the land. If women discovered agriculture, then it makes sense that they would have been leaders in the first settled communities and guardians or owners of the land they farmed. They would have been the ones to build the first homes on or near the farmland. Sons as well as daughters would have been born in these early settlements.
The males of the families or clans continued to hunt. Over time they became responsible for building and heavy farm labor and for grazing flocks and seeking raw materials away from the settlement. It makes sense that they would be the ones to venture away from the community to gather information and to trade. In a recent documentary, Mosuo men stated that they don’t work as hard as women. This may not have been the case in the past. Today products and raw materials are brought in through the capitalist economy: traditional roles of traders are obsolete. Information gathering was an important part of trade expeditions: this is how new technologies spread rapidly in the Neolithic era; religious and cultural symbols were also shared by traders. Today there are books, newspapers, television, and the internet. Nor are Mosuo men involved in inter-clan negotiations in the People’s Republic of China.
From the division of labor in these societies, an egalitarian system of governance developed in which the elder women or grandmothers supervised the “internal” life of the house or clan. The “internal” domain included family and farm and all of the rituals surrounding birth, puberty, and death, as well as planting and harvesting. Women played central roles in creating and enacting all of these rituals. Through their expeditions and trade activities, elder men, the brothers of the grandmothers and uncles of the next generations, became responsible for the “external” relations of the clan, meeting people from other cultures when they were away from home, and welcoming visitors who arrived on their home territory.
Because of this division of labor, the elder men would have been the ones to meet and greet colonists and invaders and also to speak with storytellers, historians, and anthropologists, most often also men, who were interested in learning about their culture. If foreign men came from patriarchal cultures, they would have assumed that the men who met them were the leaders of their groups. The party line in the field of anthropology, which is followed by academics in other disciplines, is that “men wield the power” in matrilineal societies. I was disappointed to read this when I first started learning about matrilineal societies as a graduate student and to find it repeated in a recent article arguing that Minoan culture might have been matrilineal and matrilocal.
Those of us who have been socialized in patriarchal societies in which “men wield the power” cannot easily imagine alternative systems. When we begin to think about female power, we immediately conjure up pictures where “women wield the power” by going to war, keeping men as slaves, sexually abusing and raping them, and forcing them into subordinate positions. Such images are so abhorrent that we may conclude that patriarchy is not so bad after all. And this stops us from looking for or wanting to envision alternatives.
In 1981 anthropologist Peggy Reeves Sanday challenged these conventional views in her ground-breaking Female Power and Male Dominance. Examining all of the pre-urban societies documented in anthropological records, she discovered that societies that celebrated and valued female power were not female dominant but egalitarian. She also found that societies that celebrated and valued male power were almost always male dominant. They tended to develop in times of external threat (when men became warriors) or environmental crisis (when the female power of the earth was viewed as having failed the community). Though Sanday’s arguments are convincing, they failed to change that anthropological consensus that “men wield the power” in all human societies, including those that celebrate female power and are matrilineal and matrilocal.
What the consensus that “men wield the power” in matrilineal, matrilocal, and matrifocal societies does not recognize is the power women hold in the internal relations of the group. For example, in the Iroquois culture, the councils of female elders that managed the day to day life of the clan were just as important as the councils of male elders that through their “chief” met with European settlers and invaders. In fact, the councils of female elders were slightly more powerful than those of the male elders. Iroquois women could remove male leaders they did not approve of and reject decisions of the male council to go to war. This power of the female council did not mean that Iroquois women dominated Iroquois men. Rather it was an important check-and-balance ensuring that men’s councils could not unilaterally take actions that would negatively affect the internal relations of the clan.
What should we call societies such as these? Obviously we should continue using the terms “matrilineal” and “matrilocal” where they apply. But what term should we use to describe these cultures as a whole? Archaeologist Marija Gimbutas called the egalitarian societies of Old Europe “matrifocal” because she recognized that the term “matriarchal” is usually (mis)understood to mean female dominant; this decision did not protect her work from being criticized for its challenges to the patriarchal consensus.
I dared to use the “m” word after reading Peggy Reeves Sanday and Heide Goettner-Abendroth. I define egalitarian matriarchy as a society and culture organized around the mother principle of love, care, and generosity, in which mothers are honored and women play central roles, and in which men also have important roles and every voice is heard. My new suggestion is that the “m”word always be preceded by the “e” word, in other words that we not use “matriarchy” unmodified, but always write and speak of “egalitarian matriarchies” in order to make it clear that we are not talking about female-dominated societies. This will be my practice in the future.
Reading the brilliant post Another Brick in the Ivory Wall by Natalie Weaver brought back some old feelings about being an ex-academic who finally let go of the search. While the wound reopened a bit, I can honestly say that I’ve come to a calm peace about walking away from my goal of becoming a professor. This was a messy, emotional process, but through the muck, a lotus emerged within me nurtured by equanimity, humility, peaceful detachment, trust, and surrender. Here’s my story.
When I completed my Ph.D. in Women’s Spirituality in 2015, I was on a MISSION to become a professor and finally become credible in the eyes of the world (or, maybe just my father). From the Bachelors to the Ph.D., I had 15 years of schooling under my belt. Throughout the entire journey, I was told that I would probably never secure a position as a professor in Religious Studies or Women’s Studies for a myriad of reasons (e.g., those topics aren’t relevant anymore, there isn’t any money in academia to fund those fields, they only hire from within, etc.). Of course, the scared parts of me believed them, but nevertheless, I persisted, because truth be told, I was called to study religion, spirituality, gender, god/dess, female-centric philosophies, and diverse ethnic worldviews (everything my degree exposed me to). It wasn’t necessarily a choice to study; I felt called to from a soul level. Continue reading “Walking Away from the Ivory Wall by Vanessa Soriano”
The blue organdy dress was a present my grandfather bought for me at the end of a summer I spent in San Francisco with my grandparents when I was six-going-on-seven. Was this the first time I crossed my father? Or only the first time I remember? My father had asked his father to buy me a dress for the first day of school. I was taken to the Emporium, a well-known department store in San Francisco. It was there that I spied the blue organdy dress.
Organdy is a thin cotton weave often stiffened with starch that was reserved for party dresses. The dress was palest blue and because organdy is see-through, it came with its own matching slip, also made of blue organdy. The dress had a full skirt and a big sash that tied in a bow at the back. It would have had puff sleeves, and if I remember correctly, eyelet embroidery. It was definitely not suitable for school, nor even for the tree-climbing and running around in the garden I usually engaged in at family gatherings at my other grandmother’s house after church.
If I had been asked to write the words that introduce visitors to the Heraklion Archaeological Museum of Crete to its earliest inhabitants, I would have said something like this:
While there is evidence that human beings visited Crete as early as 150,000 years ago, the first permanent settlers arrived from Anatolia in the New Stone Age or Neolithic era, about 9000 years ago, bringing with them the secrets of agriculture and soon afterward learning the techniques of pottery and weaving. As the gatherers of fruits, nuts, and vegetables and as preparers of food in earlier Old Stone Age or Paleolithic cultures, women would have noticed that seeds dropped at a campsite might sprout into plants. Women most likely discovered the secrets of agriculture that enabled people to settle down in the first farming communities of the New Stone Age. As pottery is associated with women’s work of food storage and preparation, and as weaving is women’s work in most traditional cultures, women probably invented these new technologies as well. Each of these inventions was understood to be a mystery of transformation: seed to plant to harvested crop; clay to snake coil to fired pot; wool or flax to thread to spun cloth. The mysteries were passed on from mother to daughter through songs, stories, and rituals. Continue reading “The Heraklion Museum: A Critique of the Neolithic Display by Carol P. Christ”
From 1994 until 2012, the Women’s Well, based in Concord, Massachusetts, offered thousands of women the opportunity to participate in women’s circles of all kinds. Here, in their own words in the second of this three-part series, Anne Yeomans, a co-founder of the Women’s Well, and others who co-created the Women’s Well, share with you how altars and ritual furthered the sacred inner and outer work of the circle. The first part of the series discussed the power of women’s circles. This post is adapted from the Women’s Well website at www.womenswell.org.
At the Women’s Well there was always an altar at the center of the circle. It became a place of great creativity, and meaning. Some women were uncomfortable with the use of the word altar. The Deep River groups, created by Abby Seixas, came up with the word “hearth” as an alternative. By whatever name it was called, a beautiful and conscious creation at the center became essential to informing the sacred space of the circle. Continue reading “Centering Women’s Circles with Altars and Ritual by Anne Yeomans and the Women’s Well”
Forgiveness and yoga require consistent practice. As we engage in each, healing unfolds in the body, mind, and soul. Forgiveness and yoga exist in a symbiotic relationship: forgiveness allows us to release emotional blockages that affect the body/mind, and yoga delivers us to more empowered and peaceful states within the body/mind that encourage the release. Yoga and forgiveness illuminate the body-mind connection.
All world religions and spiritual traditions emphasize the practice of forgiveness. Sages, prophets, rishis, shamans, medicine women—figures who have helped shape religion and spirituality—understood that resentment and anger depress the body and mind, which hinders our connection to the soul and Divine.
Being angry diminishes the quality of life and can incite violence against our self and others. Forgiveness helps us function at fuller capacity from a healthy internal state.
Just as forgiveness promotes healing in the body/mind, yoga accomplishes the same effect. Scientific studies from Harvard show that yoga increases body awareness, relieves stress, improves mood and behavior, and calms and centers the nervous system. Since yoga decreases the stress response in the body, it creates space in the psyche to journey into the practice of forgiveness.
My dear friend Carol Lee Sanchez once told me that the women of the Laguna Pueblo– whose culture is an egalitarian matriarchy–taught her that women must choose their men, not wait for the men to choose them.* This was a new idea for me, and though I was attracted to it, I found it difficult to assimilate. The reason I did not understand what Carol Lee was teaching me was that I was still operating out of a patriarchal binary: either the man was in control, or the woman must be.
Like many otherwise independent women, I have often reverted to a kind of passivity in love affairs. As a girl, I was taught to wait for the man to choose me. As a feminist I knew better, but I didn’t know how to change this cultural pattern, especially when most of the men I knew still expected –even if only unconsciously– to be in charge. In addition, having learned that a man who wants an independent feminist woman is hard to find, I often gave up on ever finding a man. Not actively looking, I would be pleasantly surprised when a man took an interest in me. Then, all too often, I would give myself to him, hoping that he was the right one. Continue reading “Claiming the Power to Choose Our Lovers and Partners by Carol P. Christ”
On February 20, 2018, the Greek government issued a Presidential Decree mandating the formation of government bodies to monitor and protect the more than four hundred bird and wildlife habitats in Greece designated as part of the European law Natura 2000. This decision came after decades of government inaction regarding the enforcement of the Natura law it accepted as part of its entrance into the European Union.
Whether the Presidential Decree will result in protection on the ground remains to be seen, but it is an important step in the right direction. The Presidential Decree was issued after years of negotiations initiated by the European Commission to compel the Greek government to comply with the law. A Complaint to the European Commission regarding failure to protect the Natura wetlands of Lesbos on which I was the first author formed part of the basis of these negotiations.
a ditch drains a wetland to produce agricultural land
Almost as soon as I became a birdwatcher in 1999, I began to notice the degradation of bird habitats by dumping, drainage, and building, especially in wetland areas. Wetlands are seasonal bodies of water created by winter rains that dry out in the summer heat. Generally, they are shallow, which means that they are a perfect stopping over place for migrating birds. The most common visitors to wetlands are wading birds that stand in shallow pools and puddles without immersing their bodies in the water. Lesbos, the island where I began to watch birds, has some of the most important wetlands in Europe, visited by birds migrating from Africa to Europe in the spring for rest and feeding. Because of this, Lesbos is also a destination for birdwatchers.
Wetlands are not only important for birds. In rainy periods they act as a sponge between rivers and the sea and dry land, absorbing water that otherwise could cause flooding. The devastating flood damage to New Orleans in recent years is the result of building on wetlands. Similar damage occurs regularly wherever wetlands are drained, including on the island of Lesbos.
In 2001, I wrote a petition that was signed by over 600 birdwatchers and others urging the Greek government to protect the wetlands of Lesbos. I presented it at an open meeting in May 2001 organized by the Mayor of Kalloni, Lesbos, Aris Eleftheriou, to explain the plan to protect the wetlands of Kalloni which had been funded by the European Union. Instead of being congratulated for his work and vision, the mayor was met by an angry mob. Many of the Natura wetlands are privately owned fields traditionally used for grazing sheep and goats. As local economies were transitioning to tourism, landowners did not want any restrictions placed on their ability to drain and build on their land.
flamingos are now permanent residents of Lesbos
It was in this context that John Bowers, a longtime birdwatcher in Lesbos, an environmental economist, and the first to sign my petition, formed Friends of Green Lesbos, an international internet-based group dedicated to protecting the wetlands of Lesbos that soon counted over 800 members. I became its Vice President. In 2003, Friends of Green Lesbos, in co-operation with Idatinos, a local environmental group, drafted an internet letter and petition, that was automatically sent to the Greek government every time it was signed, asking the Greek government to fulfill its legal responsibility to protect the wetlands of Lesbos. The government responded that it was required to enforce the Natura law even though no specific Greek law had been passed specifying how this was to be done. A committee in the department of building and land development in Lesbos was created and charged with the responsibility of protecting the local wetlands.
We did not understand that this committee would not be monitoring the wetlands on a regular basis, but would only respond to complaints. This was clarified at a meeting organized by World Wildlife Fund in Athens in 2005. I was then put in touch with a new local environmental group, Nautilos en drasi that was also formed to save wetlands. Together with WWF, we began to draft complaints about the degradation of individual wetlands. These complaints, numbering well over fifty, were all decided in our favor. Fines were issued, but there was no mechanism to ensure compliance. Numerous meetings with the Governor of the island resulted in promises that were not kept. We finally realized that he was more interested in currying favor with landowners and developers than in enforcing the law.
In 2008 while lecturing at a conference in Ireland, I met a Green Party member of the European Parliament who encouraged me to write a complaint to the European Commission. After six months of intense effort, I completed a formal complaint of over 100 single-spaced pages, supported by two large files of documents, detailing the government’s failure to protect the wetlands under the Natura law. It was immediately approved by Friends of Green Lesbos and Nautilos en drasi, but it took over two years for World Wildlife Fund and Hellenic Ornithological Society to revise and sign it.
The complaint was submitted to the European Commission in September 2011. After several requests for additional documentation, the Commission found Greece in violation of the Natura law in Lesbos in October 2014. In August 2016 the Commission informed us that it had made our case part of horizontal negotiations with Greece regarding its failure to protect all of its Natura sites. The February 2018 Presidential Decree is the fruit of these negotiations. It is certain that the European Commission will continue to watch the situation in Greece to ensure that the government follows through with the monitoring and protection mandated by the new law.
This has been a long and tiring and often discouraging struggle of nearly two decades and it is still ongoing, but if the end result is the protection of all of the Natura sites in Greece, it will have been well worth it.
Others involved in Natura struggles in Lesbos besides John Bowers and myself include Eleni Galinou, Michael Bakas, Costas Zorbas, and Stellios Kraonakis, and in Athens, Foteini Vrettou, George Chassiotis, and Elias Tzirtzis of World Wildlife Fund Greece, and Malamo Korbeti of Hellenic Ornithological Society.
From the most ancient times, women have gathered in circles to transform themselves, their communities and nations, and the world. Today, when millions of women are finding their voices, when they are joining with other women to advocate for and demand what is needed for a just, peaceful, sustainable planet, when a revitalized women’s movement is being reborn, women’s circles are needed more than ever. For almost 20 years, the Women’s Well organization, a non-profit based in Concord, Massachusetts, offered thousands of women the opportunity to participate in women’s circles of all kinds. Here, in their own words in this three-part series, Anne Yeomans, a co-founder of the Women’s Well, and others who co-created the Women’s Well, share with you the power and wisdom of the circle.
We imagine that all of you reading this series may have felt some longing for a woman-honoring space, a place to rest, to feel seen and recognized, to listen, to learn. We also imagine that you, like many of us, may have had a long and challenging journey through a male-dominated world where women’s experience and wisdom have been neither valued nor acknowledged. We know that when this happens it can lead to feelings of disorientation, isolation, and doubt of one’s inherent worth. Continue reading “The Power of the Women’s Circle by Anne Yeomans and the Women’s Well”
In their purest form, “egalitarian matriarchies” place the mother principle at the center of culture and society. Their highest values are the love, care, and generosity they associate with motherhood. These values are not limited to women and girls. Boys and men are also encouraged to honor mothers above all, to practice the traits of love, care, and generosity, and to value them in others.
Reading the brilliant post 
The blue organdy dress was a present my grandfather bought for me at the end of a summer I spent in San Francisco with my grandparents when I was six-going-on-seven. Was this the first time I crossed my father? Or only the first time I remember? My father had asked his father to buy me a dress for the first day of school. I was taken to the Emporium, a well-known department store in San Francisco. It was there that I spied the blue organdy dress.
If I had been asked to write the words that introduce visitors to the 
From 1994 until 2012, the Women’s Well, based in Concord, Massachusetts, offered thousands of women the opportunity to participate in women’s circles of all kinds. Here, in their own words in the second of this three-part series, Anne Yeomans, a co-founder of the Women’s Well, and others who co-created the Women’s Well, share with you how altars and ritual furthered the sacred inner and outer work of the circle. The 
My dear friend Carol Lee Sanchez once told me that the women of the Laguna Pueblo– whose culture is an egalitarian matriarchy–taught her that women must choose their men, not wait for the men to choose them.* This was a new idea for me, and though I was attracted to it, I found it difficult to assimilate. The reason I did not understand what Carol Lee was teaching me was that I was still operating out of a patriarchal binary: either the man was in control, or the woman must be.
Women’s Well Series ( 1 of 3)
Feminism and Religion 