A Closer Look at Radical Feminist Societies

Warning: This post discusses non-PC topics related to human biology.  Do not read if you prefer to avoid controversy.

 

Although radical feminist societies are rare, it is still possible to find a few scattered throughout the world.

Economic Systems

As a general rule, these societies tend to be agricultural. The reason for this can be attributed to the role of culture: the process of germination is compared the the human act of reproduction, where the Earth is figuratively giving birth to the society’s food*. Although the discovery of agriculture during the Neolithic period is universally accepted as a great leap forward for humanity, the social impacts of this change are disputed.

On one hand, neopagan groups such as the Wiccans have come up with a narrative of human history wherein the Neolithic revolution is regarded as a great leap forward for womankind, while the invention of patriarchy circa 3000 BCE represented the beginning of a Dark Age. At the other end of the spectrum, anarcho-primitivist groups such as those advocating the Palaeo diet regard the Neolithic revolution as a time when human health and longevity took a serious hit, and the period prior to that as an egalitarian Golden Age when humankind survived and thrived by hunting and gathering. What both groups fail to realize is that radical feminism can exist in any human society that has just gone through a catastrophe. A classic example is the United States following the assassination of President John F. Kennedy in 1963.

In agricultural societies, the vast majority of the men work as farmers, whose livelihood is dependent on a successful harvest each year. They may be able to eke out a living, but they know they are only one drought away from losing everything they have. The presence of laissez-faire capitalism within these societies makes upward mobility rare, although it is still possible. For most men, the primary means for achieving social mobility is to become one of the society’s warriors. For example, following the decline of the Roman Empire, a new social system emerged where the chiefs of various barbarian tribes became kings and their best warriors became the nobility. Of course, with the prospect of upward mobility comes the risk of death to achieve the objectives of a self-interested overlord.

Because most wealth is concentrated in the hands of the top 1%, other means for making a living are rare. In a previous post, it was mentioned that Celtic societies was ruled by a priestly class called the Druids. The Druids were the educated elites of pre-Roman Europe, and corresponded to today’s professional class. Outside of this selective community, literacy rates would have been low. The average Celt would have known a small amount of mathematics for performing financial transactions, and a small amount of astronomy to tell time and determine when to plant crops.

Cultural Beliefs

All human societies develop cultural beliefs in response to their environments, and agricultural societies are no exception. Since the work involves taking care of other living things, such as crops and livestock, a worldview emerges of a universe regulated by anthropomorphic deities. These deities typically control the forces of nature that the society depends on, such as rainfall and sunlight. Furthermore, since the deities are anthropomorphic, it is believed that their favor can be won through religious ceremonies. A scientific worldview comparable to the one found in modern society probably would not exist, since there would be little need for it.

As stated previously, women in these societies tend to have high social status, because the process of growing crops is viewed as analogous to the human phenomenon of childbirth. There is no social expectation for women to get married, and marriages that do form tend to be viewed as alliances of convenience that can end at any time. Furthermore, there is no social stigma associated with being a single mother, since the mother is viewed as the primary caretaker of the children. However, laissez-faire economics can make the process of raising a child alone prohibitively difficult.

As a result, most of the babies that are born tend to be children of the alpha males, who are the only ones who possess the resources to support a family. Low levels of genetic diversity are not viewed as a problem by this society, because the costs of inbreeding are offset by the benefits of allowing the alpha males to pass on their genes. Children in these societies occupy a unique position: since their parents are alpha males and females, they receive all the resources they need to support themselves during childhood. However, once they mature, they experience downward mobililty, because they are competing with other alpha males and females in the open market.

Political Systems

The political systems in these societies can be defined by two movements: radical politics and reactionary politics. Radical politics, not to be confused with radical feminism, is roughly equivalent to, but not necessarily the same as liberalism. Conversely, reactionary politics roughly corresponds with conservatism. The vast income gap that is typically found in these societies results in two dominant political trends. On one hand, reactionary politics has a tendency to redistribute wealth to those who already have it, since radical feminism goes hand-in-hand with laissez-faire capitalism. On the other hand, radical politics wants to redistribute wealth from the haves to the have-nots, often at the expense of the society’s laws. The means used by the radicals are often used by the reactionaries to justify their stances.

The entire political apparatus is suffused by a feeling of deep cynicism. The ruling classes believe that the problems faced by the society do not have a solution, because they stem from the laws that govern nature. If a solution is suggested, it is either shouted down as unrealistically idealistic or the person proposing it is accused of advocating the solution for their own personal benefit due to their (supposedly) low social status.

As you can probably guess, politics in this society can be summed up as a struggle between the have-nots, who are constantly trying to improve their situations, and the haves, who are trying to prevent them from achieving their goals. Overt conflict is rare, primarily due to the vast gap in power between the two sides. However, when enough people experience widespread deprivation, conflict can break out, as seen during the late eighteenth century with revolutions in France and English colonies in North America.

The Proposed Solution

For those who feel caught between the forces of radical and reactionary politics, there is a solution: libertarianism. More specifically, it is a form of religious libertarianism that will be referred to here as “neolibertarianism.” Key tenets of neolibertarianism include the following:

  • Providence– the belief that there is a higher power at work in the universe, who has a vested interest in the events that take place in human society. This higher power will provide for the needs of anyone who is willing to believe in it, and also for quite a few people who do not believe in it. In this context, providing for people’s needs does not necessarily involve a supernatural intervention. Technological innovations and political changes can also be the result of Providence.
  • Self-regulating markets– this becomes easier to accept if you accept the doctrine of divine Providence. Given enough time, the open market will eventually reach a state where all human beings will be able to support themselves, notwithstanding any temporary discomfort resulting from disasters. Human beings who are disadvantaged, socially or economically, will eventually reach a state of stability.
  • Respect for the law– Providence ensures that humans will survive during times of difficulty, so there is no need to try to achieve social justice by breaking the law. In this context, “the law” typically refers to a transcendental concept, although it could also include the rules and regulations passed by human societies.

Although libertarianism does seem like a promising solution to the society’s problems, implementing it in the real world presents several difficult challenges. One such challenge is that it requires its practitioners to consume the absolute bare minimum needed to stay alive, and therefore cannot be used to support a family. Other challenges stem from the nature of real-world human societies, which are decidedly not radically feminist.

* Ancient Egyptians are a notable exception to this rule: they personified the Earth as a male deity.

Reference

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A Hypothetical Scenario

Warning: This post discusses non-PC topics related to human biology, and some of the topics discussed in it have been attached as a Word document to protect readers.  This document has been scanned and guaranteed fry Internet Security.

Conventional wisdom states that every society throughout human history has been patriarchal, and that the social conservatism that serves as the basis for patriarchy is more likely to cause problems for the comman man and woman than radical feminism, which has historically been associated with elite groups.  It is still possible for radical feminist societies to exist, especially during times of disaster.  Karmin, Saag, Kivislid et al. describe a genetic bottleneck in the Y-chromosome which coincided with the rise of agriculture 10,000 years ago.  In other words, once humans started farming the land, social inequality became more pronounced, with a select few alpha males dominating the mating pool.

However, what is missing from their article is the role played by climate in bringing about this change.  The previous system of hunting and gathering was no longer sustainable due to the end of the last Glacial Maximum, with a warming climate leading to the extinction of a number of big game species which had thrived previously. Rare is the society that practices radical feminism for the sole purpose of pursuing pleasure; it is typically imposed by circumstance.

Now you may wonder why this blog condemns radical feminism in spite of the fact that those who practice it can be considered victims.  To understand this apparent contradiction, it helps to put yourself in someone else’s shoes.  Most people who find themselves in a radical feminist scenario try to leave as soon as reasonably possible, thanks to the neolibertarian doctrine of a self-regulating universe.  In other words, your survival instinct is telling you that you are in danger and need to leave.  The first step to doing that is proper identification.  There are several indicators that will allow you to tell if a woman you know is a radical feminist:

  1. They feel insecure when you are interacting with other females, even when it is apparent from the context that this interaction is non-sexual in nature.
  2. They try to interfere with your work; modern society has still not progressed to the point where there is no stigma attached to a male partner who stays at home while the female partner goes to work.
  3. They try to use your children against you by blaming you for all the problems in the relationship and the household.  Although a traditional family structure is no longer the only way to lead a healthy fulfilling life, most young people eventually go on to lead this kind of lifestyle once they achieve socioeconomic stability.  Alternative lifestyles do exist, but they have issues with sustainability, as will be explained in the posts describing postmodern feminism.
  4. Last but not least, they threaten or resort to violence even when they are not facing any imminent threat of danger that requires the use of violence in self-defense.  This should only be done as an absolute last resort, and neolibertarianism can often prevent such a scenario from arising in the first place.

Although radical feminism has traditionally been viewed as a problem that only women can have, men who are not alpha males are also capable of engaging in behavior resembling radical feminism by becoming aloof from society and neglecting their responsibilities to their jobs and families.  The above listed behaviors could theoretically be practiced by men, but are far less common since most men do not possess the necessary alpha traits to back them up.  Even in the case of an alpha male, these behaviors typically aren’t condemned as radical feminism, because some of them may be sanctioned by traditional gender roles.

References

Time Magazine article about stay-at-home dads:  http://time.com/4836/5-myths-about-stay-at-home-dads/.  The fact that this article was written in the first place indicates that social expectations still favor men who behave according to traditional roles, although it does admit that trend is changing.  Due to its authorship following the Great Recession, it reflects a change in social attitudes brought about by a difficult economic climate.

“A recent bottleneck in Y-chromosome diversity coincides with a global change in culture.” Karmin, Saag, Kivislid et al.  Gemone Research April 2015, Volume 25, Issue 4, pp. 459-466.

Australian website describing Malicious Mother Syndrome:  http://www.parentalalienation.com.au/node/11.  It’s primarily for divorced couples, but the behaviors described therein are not exclusive to them.

hypothetical

A Closer Look at Celtic Society

Now you may be wondering why I came to the conclusion that the ancient Celts did not practice radical feminism, and your doubts are not completely unfounded. Therefore, I’m going to revise my previous statement: it his highly unlikely that the ancient Celts practiced radical feminism. It is not entirely outside the realm of possibility that pre-Roman Europeans, or any human society for that matter, had a culture that placed few restrictions on human reproductive behavior. However, this blog is about contemporary issues, so let’s assume that Celtic society did practice radical feminism for the sake of argument.

There are a few contemporary societies that have been accused of practicing radical feminism. Examples include sub-Saharan Africans and their descendents living in the New World, speakers of Dravidian languages living in southern India, and people living in industrialized nations following social changes of the mid-20th century. These accusations are typically levied by people with conservative views, at least when it comes to social issues.

Palaeoconservatism

More specifically, they originate from the

palaeoconservatives

, a very specific subset of the broader conservative movement that was the predominant form of conservatism in the United States prior to the 1960s. Perhaps the most well-known palaeoconservative is Dwight D. Eisenhower, Supreme Allied Commander during the Second World War and 34th president of the United States:

Portrait, half length, facing front

Palaeoconservatism is similar to most forms of conservatism in that it teaches that all human beings are responsible for their own personal well-being. However, unlike other conservatives, palaeoconservatives seek to emphasize tradition and the role it plays in shaping national identity. According to this philosophy, the United States (and many other Western nations) is a primarily Judaeo-Christian society with a European material culture. Politically, palaeoconservatives tend to appeal to groups that form the historical voting base of the US Republican Party: heterosexual White Anglo-Saxon Protestant males.

The Celts Revisited

Subsequent to the rise of neopagan and revivalist movements in contemporary times, there has been significant controversy surrounding the culture of pre-Christian Europe. In his account of the Gallic War, Julius Caesar portrayed the Celts as a primitive people whose priestly class, the Druids, presided over the sacrifice of humans in large wicker structures for the purpose of pleasing Celtic deities. On the other hand, other Roman authors who were not motivated by a desire for conquest sought to paint a more balanced picture of these peoples. The Roman geographer Strabo writes the following about the Celts in his Geography:

The entire race which now goes by the name of Gallic, or Galatic, is warlike, passionate, and always ready for fighting, but otherwise simple and not malicious… Nevertheless they may be easily persuaded to devote themselves to any thing useful, and have thus engaged both in science and letters. Their power consists both in the size of their bodies and also in their numbers. Their frankness and simplicity lead then easily to assemble in masses, each one feeling indignant at what appears injustice to his neighbour… All the Gauls are warriors by nature, but they fight better on horseback than on foot, and the flower of the Roman cavalry is drawn from their number. The most valiant of them dwell towards the north and next the ocean.

Strabo confirmed the use of riding pants by these peoples. He also attests to their unique social structure, which reversed the roles found in Roman society:

The Gauls wear the sagum, let their hair grow, and wear short breeches. Instead of tunics they wear a slashed garment with sleeves descending a little below the hips…Their governments were for the most part aristocratic; formerly they chose a governor every year, and a military leader was likewise elected by the multitude… If any one makes an uproar or interrupts the person speaking, an attendant advances with a drawn sword, and commands him with menace to be silent; if he persists, the attendant does the same thing a second and third time; and finally, [if he will not obey,] cuts off from his sagum so large a piece as to render the remainder useless*. The labours of the two sexes are distributed in a manner the reverse of what they are with us, but this is a common thing with numerous other barbarians.

Strabo further elaborated on the role that Bards and Druids played in Celtic society:

Amongst [the Gauls] there are generally three divisions of’ men especially reverenced, the Bards, the Vates, and the Druids. The Bards composed and chanted hymns; the Vates occupied themselves with the sacrifices and the study of nature; while the Druids joined to the study of nature that of moral philosophy. The belief in the justice [of the Druids] is so great that the decision both of public and private disputes is referred to them; and they have before now, by their decision, prevented armies from engaging when drawn up in battle-array against each other. All cases of murder are particularly referred to them. When there is plenty of these they imagine there will likewise be a plentiful harvest.

Lastly, he describes simiarities between Celtic society and the ancient Greeks:

It is well known that all the Kelts are fond of disputes; and that amongst them pederasty is not considered shameful*. Ephorus extends the size of Keltica too far, including within it most of what we now designate as Iberia, as far as Gades, He states that the people are great admirers of the Greeks, and relates many particulars concerning them not applicable to their present state.

Contrary to modern stereotypes that are fueled by politically-motivated Roman accounts, the Celts were not a savage people who were engaged in constant warfare and lacked standards of decency and ethical behavior. To the contrary, they had a rich tradition of scientific inquiry and were sincerely concerned about injustices that took place within their society. They had a deep appreciation of the culture of other civilizations during their time, and were even valued by the Romans for their skills in horsemanship.

*For those who are not familiar with ancient Greek society, “pederasty” refers to a practice among adult Greek males where they would take a younger Greek male called an eromenos as their sexual partner. The older male would act as a mentor to his eromenos, who would then continue the process when he came of age by finding a young boy to be his partner.

References