Family is one of the most unifying institutions that humans have imagined. Today, for too many of us, it has become a source of conflict and division. On the contrary, our society is in great need of recovering the strength of a strong family fabric to enable it to face the enormous challenges ahead. Let's give back to the family all this strength that has already made it such a valuable tool to provide our weel-being to forge our cultural identity.
With a family for life under the mothers' lineage, matriarchy offers us a proven model that will give back a determining role to our families in its members' individual development. Furthermore, matriarchy's matriage families will help us maintain economic sustainability and social organization stability. And most importantly, 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;
- Establish a legal matriage regime enabling matrilocal families' settlements.
- Grant a substantial universal basic income to everyone, allowing them to overcome the poverty line.
- That will be economic donarism first stage of realization: equitable resource sharing related to subsistence.
We cannot expect 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 two elections, during which we held two 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 highly encouraging to consider establishing a new fair political system in only about ten years.
For its part, our families' transformation towards matriages can also occur reasonably quickly. It will undoubtedly be desirable to put in place several incentives to encourage the establishment of matriages. For example, newly elected political representatives of our country will immediately 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 nuclear model's appeal, which is still strong today, despite the apparent setbacks for most parents.
It is plausible that many brothers and sisters whose couples are separated will want to reunite if offered an advantageous alternative. Many of them will probably join their separated mother too. By grafting on existing ones, we will quickly find a solid core of matrilineal clan families. That is, families whose grandmother, who has the right to vote, resides with at least part of her matrilineal lineage.
However, strained relationships with immediate family members may put off many of us from the matrilocal family model. For example, when a severe conflict with their mother, brother, or sister forced them to move away from their immediate 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. The matrilocal family includes members of a matrilineal lineage at all degrees. It makes large households. In societies with this model, family clans usually count 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.
The default matriage regime will clarify the parental issue of rights and responsibilities over children in its foundations. The child's mother 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. Rare adoptions are more likely to occur in adulthood. In a family where they count many girls, a woman might offer to settle in a family where girls are rare to continue the matrilineal lineage. The opposite may occur for a man. He would then provide a masculine parental 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 many others. The voting rights of grandmothers also reflect their interest in the well-being of this interconnected 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 need officially registration.
Finally, the universal basic income will protect mothers and their children from poverty since they are entitled to income from birth and 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.
As a tool for collective wealth sharing, basic income 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 financial 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 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.
Once equitable sharing guarantees livelihood resources for all, economic donarism is based on the voluntary giving of goods and services between citizens. That 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)