{"id":84124,"date":"2026-01-12T02:01:00","date_gmt":"2026-01-12T01:01:00","guid":{"rendered":"https:\/\/salon21.univie.ac.at\/?p=84124"},"modified":"2026-01-16T08:45:26","modified_gmt":"2026-01-16T07:45:26","slug":"cfp-matriculture-from-concept-to-application-publication-by-19-01-2026","status":"publish","type":"post","link":"https:\/\/salon21.univie.ac.at\/?p=84124","title":{"rendered":"CfP: Matriculture: From Concept to Application (Publication); by: 19.01.2026"},"content":{"rendered":"

Matrix: A Journal for Matricultural Studies 5\/2026\/2<\/b> (Web)<\/a><\/p>\n

Proposals by: 19.01.2026<\/p>\n

Broadly understood, matriculture is a Geertzian cultural framework of symbols and meanings pertaining to women. As a concept and methodology with tremendous potential for moving forward, though, matriculture deserves a deeper exploration. The community of scholars working closely with the term has developed the following understanding: „The term \u2018matriculture\u2019 refers to the system of symbols which in any society pertains to women, the maternal, and the feminine. This system of symbols (this matriculture) creates a shared ‚language,‘ so to speak, to describe, interpret, and reflect social reality – a model of reality – as well as prescribing and shaping social behaviour – a model for reality.
\nThe concept, as it is used here, was developed by Marie-Francoise Gu\u00e9don and is based on Clifford Geertz‘ cultural systems theory. Any given society can be studied through the lens of its matriculture, which places the lived experience of women and their associated economic, emotional, cultural, and political roles at the centre of the analysis. While women\u2019s lives are central to the concept, it gains its power due to its pervasive presence throughout a culture. The system of symbols as a model of and for reality positions women in flourishing or diminishing social and political roles; what the system also associates with women is consequently perceived as increasing or diminishing in return.
\nGu\u00e9don’s concept of matriculture does not replace specific descriptions such as matrilineal, matriarchal, or matrifocal; it does not describe a particular feature of a society, but is intended as a research tool. That is, as a conceptual framework according to which a scholar can examine and compare the body of symbols, meanings, and social relationships pertaining to women from a range of societies. In this use of the term, no society is described as a matriculture, but \u2013 like religion or artwork – every society possesses a cultural system pertaining to women that we call matriculture.“
\nFor this issue of Matrix, we invite contributions that explore the concept\u2019s application to any culture or society worldwide; we are casting the net wide open, looking to clarify and deepen understanding of the concept and broaden its application. How would this concept illuminate your work? Drawing on insights from ethnology, history, anthropology, Indigenous studies, legal studies, religious studies, linguistics, and creative arts, we welcome contributions from scholars, community members, public servants, non-government organizations, Indigenous organizations, artists, and practitioners.<\/p>\n

We strongly encourage creative artworks of any media and personal reflections on this theme. Don\u2019t be limited by our imaginations! Potential topics may include the following:<\/p>\n

– Women\u2019s roles in environmental stewardship, land rights, and resource governance; for example, does a culture hold a special relationship between women and the natural world? If so, how is this portrayed and justified culturally?<\/p>\n

– Women\u2019s leadership in governance, community decision-making, and legal traditions; for example, are women considered suitable social leaders in a culture? Is their status changing (whether positively or negatively) and, if so, how are these changes portrayed and justified culturally?<\/p>\n

– Women\u2019s roles in celebrations, festivals, ritual life, and spiritual leadership; for example, what are the traditional or new religious roles available to women? Or, are there female divinities and what relationships do women have with them?<\/p>\n

– Impacts of colonialism, state interventions, and militarization on gender roles; for example, have women\u2019s roles in decolonization movements led to a transformation of acceptable social or political roles for them? How might this transformation be understood? Do women have particular cultural positions which support decolonization and, if so, how?<\/p>\n

– Ethnographic and ethnohistorical accounts of women\u2019s lived experiences<\/p>\n

– Myths, legends, and oral histories that reflect or resist matricultural paradigms<\/p>\n

– Creative expressions \u2013 artworks, literary pieces, reflections, videos \u2013 exploring women\u2019s experiences<\/p>\n

Submission via email to: Please submit a 200-word abstract (max) and a 50-word biography to Linn\u00e9a Rowlatt, Managing Editor, at lrowlatt@networkonculture.ca, or to the Editorial Collective of Matrix: A Journal for Matricultural Studies at info@networkonculture.ca with the Subject line \u2018Matrix Vol. 5(2) Abstract Submission.\u2019<\/p>\n

Deadline for Abstract Submission: Monday, 19 January 2026<\/p>\n

Source: H-Net Notifications<\/p>\n","protected":false},"excerpt":{"rendered":"

Matrix: A Journal for Matricultural Studies 5\/2026\/2 (Web) Proposals by: 19.01.2026 Broadly understood, matriculture is a Geertzian cultural framework of symbols and meanings pertaining to women. As a concept and methodology with tremendous potential for moving forward, though, matriculture deserves a deeper exploration. The community of scholars working closely with the term has developed the […]<\/p>\n","protected":false},"author":6,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":["post-84124","post","type-post","status-publish","format-standard","hentry","category-calls-for-papers"],"_links":{"self":[{"href":"https:\/\/salon21.univie.ac.at\/index.php?rest_route=\/wp\/v2\/posts\/84124","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/salon21.univie.ac.at\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/salon21.univie.ac.at\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/salon21.univie.ac.at\/index.php?rest_route=\/wp\/v2\/users\/6"}],"replies":[{"embeddable":true,"href":"https:\/\/salon21.univie.ac.at\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=84124"}],"version-history":[{"count":2,"href":"https:\/\/salon21.univie.ac.at\/index.php?rest_route=\/wp\/v2\/posts\/84124\/revisions"}],"predecessor-version":[{"id":84126,"href":"https:\/\/salon21.univie.ac.at\/index.php?rest_route=\/wp\/v2\/posts\/84124\/revisions\/84126"}],"wp:attachment":[{"href":"https:\/\/salon21.univie.ac.at\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=84124"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/salon21.univie.ac.at\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=84124"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/salon21.univie.ac.at\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=84124"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}