Rodina je jednou z nejvíce sjednocujících institucí, jaké si lidé predstavovali. Dnes se pro príliš mnoho z nás stal zdrojem konfliktu a rozdelení. Naše spolecnost naopak velmi potrebuje obnovit sílu silné rodinné struktury, aby mohla celit obrovským výzvám, které nás cekají. Vratme rodine veškerou tuto sílu, která ji již ucinila tak cenným nástrojem, jak zajistit naši bytost pri vytvárení naší kulturní identity.
With the matrilocal and matrilineal family, matriarchy offers us a proven model that will give back to our families a determining role in the individual development of its members, in the stability and sustainability of our economic and social organization, as well as with the return to a harmonious relationship with our environment. It's time to put the family back at the center of our lives.
In summary, the establishment of a modern matriarchy in our communities rests on three immediate actions :
- Transform our universal suffrage democracies into aviacracies with grandmothers' exclusive voting rights;
- Grant a substantial universal basic income to everyone, allowing them to overcome the poverty line.
- This will be economic donarism first stage of realization, that is equitable resource sharing related to subsistence.
- Establish a legal matriage regime enabling matrilocal families' settlements.
It should not be expected that aviacracy and its exclusive right to vote for grandmothers will immediately solve all the difficulties of our democracy. It will probably take several exercises of this right to vote (elections and referendums) before aviacracy reveals its advantages. But one can imagine for example that after 2 elections, during which we held 2 referendums, the population will be able to perceive a multitude of beneficial effects of this new voting system. It will therefore be a fundamental political revolution, staggered over a decade or so. It is extremely encouraging to be able to envisage the establishment of a new fair political system in only about ten years.
For its part, the transformation of our families towards matriages can also be done fairly quickly. It will certainly be desirable to put in place several levels of incentives to encourage the establishment of matriages. For example, newly elected political representatives of our country will immediately be able to offer programs for the construction industry. We must stop building only for single people or couples.
There is a significant number of uniparental households currently in Quebec. The economic attractiveness of income splitting and even simply the pooling of resources, including universal basic income, will be inviting for many in this situation. But it will take more to counter the appeal of the nuclear model, which is still strong today, despite the obvious setbacks for most parents.
By offering them a really advantageous alternative, it is plausible that a good number of brothers and sisters, whose couples are separated, will want to reunite. Many of them will probably just join their separated mother too. By grafting on existing ones, we will quickly find a solid core of matrilineal clan families in Quebec. That is, families whose grandmother, who has the right to vote, resides with at least part of her matrilineal lineage.
However, many will be put off from the matrilocal family model because of strained relationships with their immediate family members. For example, when a major conflict with their mother, brother or sister forced them to move away from their family. It will be hard for them to imagine that they could have stayed with them as adults.
In reality, the matrilocal family is in no way an obligation to maintain close ties with one’s mother, brothers or sisters. For the matrilocal family includes members of a matrilineal lineage at all degrees. It is thus much larger. In societies with this model, family clans usually have more than a dozen adults, sometimes several dozen. It is then much easier to imagine living with uncles, aunts or cousins, who are nice to us.
And even then, nobody is obliged to stay in his matrilocal clan. Matriarchy is a system that privileges individuals’ freedom. Someone will be able to leave a matriage at any moment. There could of course remain financial obligations arising from his stay in the clan. But essentially, there will be much less legal constraints than in the current family setting.
Because by introducing a default matriage regime, the issue of rights and responsibilities for children will be clarified in its foundations. It is the mother of children who has the primary responsibility. Unless legally registered otherwise, family law will only apply to the mother and her matrilineal lineage.
In matriarchy, given the size of the families, there are seldom children shortage. Adoptions, which are rare, are more likely occurring at adulthood. It can be a woman, from a family where there are many girls, who offer to settle in a family where girls are rare, in order to continue the matrilineal lineage. Or the opposite for a man, to offer a father figure in a family where only girls were born.
The mother and her matriage are responsible for the child, but no one wants to ban father-child relationships
This is probably the change that will be most difficult for the general population to accept. Even if the goal is not to prevent biological fathers from playing a role with their children, many will see it strictly from this angle. In the vast majority of cases, even though he will not officially be part of the same family, the father will be asked to play the role that suits him before his children. Matriarchy does not try to prevent fathers from playing a role. Nor to force them to play one. It simply clarifies things.
In addition, not being part of the same family will provide parents with complete sexual freedom. Although this fundamental aspect has only been touched on in this manifesto, we believe that it will allow parents to have much healthier relationships in the long run.
Another aspect that stems from this total sexual freedom will be seeing a large number of women having children from different partners. In the known matriarchies, this mixture of biological kinship weaves an entanglement of close ties between families. Most men from the same family come to have children in several other families. While their aunts, sisters and cousins of the same family, have children of fathers from a multitude of others. The voting rights of grandmothers also reflect their interest in the well-being of this interrelated world, and not just that of their immediate matrilocal family.
Direct access from each adult's room to the outside (in the style of a Motel) may seem trivial at first glance. On the contrary, it is an architectural feature of great importance. This allows adults of a matriage (uncles, aunts, brothers, sisters, cousins) to maintain a high degree of intimacy throughout their lives within their matrilocal family. They can thus maintain the loving and friendly relationships that suit them, without these necessarily playing a role at the family level.
It is also undeniable that legal matriage will prevent the judicialization of many of these too many, too long and too painful conflicts between parents when disagreements occur about children. We believe it is high time to put an end to this social mess1 .
Of course, "out-of-matriage" couples’ agreements will retain their legal force. But the choice will now be clear and simple. Matriage is the default family settlement for everyone. If a couple wants a different settlement (marriage or other), it will have to be done officially.
Finally, the universal basic income will protect mothers and their children from poverty, since they are entitled to income from birth, as well as all vulnerable clients of our social services. Lastly, with a stable income, assuring them of being able to meet their basic needs, they will then be able to join an existing matriage or create a new one.
Basic income as a tool for collective wealth sharing, has been making its way for several decades within Western civilizations. The extent of our collective wealth is colossal today. The fact that we still find so much of the population excluded in the meanderings of poverty represents a monumental failure of our economic and social organization. And our elites continue to serve us these hypocritical discourses of economic benefits from the richest to the poorest. Let us not be fooled, the democratic capitalist patriarchy system has reached its critical viability threshold.
The new economic paradigm must be clear to all members of our community. We have nothing against the possibility of becoming rich. There are basically only two conditions. First, make sure no one is poor. We believe that this is the least we can do in a country as rich as ours. Second, activities leading to the accumulation of wealth must in no way disadvantage future generations. Here too, we must learn the obvious lessons, while our economy of insatiable growth has brought us to a stalemate.
In all sectors of our society, technological developments have already reached fabulous levels. Everything is in place to establish a truly equitable society, committed to maintaining harmonious relations between people and their environment. Unfortunately for humanity and our ecosystems, our social, political and economic modes of operation have not really evolved in this direction in recent years.
Une fois le partage équitable des ressources de subsistance garanti pour tous, le donarisme économique repose sur le don volontaire de biens et de services entre citoyennes et citoyens. Cela peut sembler une énorme utopie à notre époque, où l'argent, la propriété privée et l'accumulation de biens par les individus sont devenus des croyances fondamentales. Ces croyances constituent pourtant bel et bien des inventions humaines. Rien ne nous empêche d'organiser notre vie économique et sociale sur d'autres bases.
Once the equitable sharing of livelihood resources is guaranteed for all, economic donarism is based on the voluntary giving of goods and services between citizens. This may seem like an enormous utopia in our time, when money, private property and the accumulation of property by individuals have become fundamental beliefs. Yet these beliefs are indeed human inventions. Nothing prevents us from organizing our economic and social life on other bases.
We will combine our very high level of technological knowledge with the long-lasting and invaluable experience of matriarchies. We will put in place a social organization capable of efficiently deploying our technological knowledge, so as to ensure the whole population: a high quality place of residence, fast and free transport as well as healthy and refined food. Then, the interaction of the population on a voluntary basis for the circulation of goods and services that are not related to subsistence, becomes much easier to imagine.
Our matriarchy will thus establish strong new socio-political bases around the political aviacracy and its exclusive voting right to grandmothers, legal matriage and its large stable and inter-connected matrilocal families, as well as economic donarism, first ensuring an equitable sharing of subsistence resources. Our communities will then be perfectly equipped to make the most of the outbreak of this digital revolution. We will be able to enter the third millennium with hope and enthusiasm.
Original quote: « Dépassées par l'avalanche de conflits de séparation, les autorités ont demandé de l'aide. « Les juges ont réclamé de la formation parce qu'ils voient de plus en plus de dossiers du genre. C'est une problématique très lourde » , indique le juge en chef adjoint de la Chambre de la jeunesse de la Cour du Québec, Claude C. Boulanger. »
Marie-Claude Malboeuf, Les autorités crient au secours
LaPresse, may 12th, 2014 (visited July 10th, 2018)