white women always had same or similar roles as white christian western conservatives imagine
<Their descendants became nomads, trekking northeast into the steppes where they founded a new race of Scythians called the Sauromatians. “The women of the Sauromatae have continued from that day to the present,” wrote Herodotus, “to observe their ancient customs, frequently hunting on horseback with their husbands…in war taking the field and wearing the very same dress as the men….Their marriage law lays it down, that no girl shall wed until she has killed a man in battle.”
<Archaeologists have found skeletons buried with bows and arrows and quivers and spears and horses. At first they assumed that anyone buried with weapons in that region must have been a male warrior. But with the advent of DNA testing and other bioarchaeological scientific analysis, they've found that about one-third of all Scythian women are buried with weapons and have war injuries just like the men. The women were also buried with knives and daggers and tools. So burial with masculine-seeming grave goods is no longer taken as an indicator of a male warrior. It's overwhelming proof that there were women answering to the description of the ancient Amazons.
<Roman or Indo-European custom which left traces in
the festival of Mater matuta in Rome when women pray not for their own
children, but for those of their sisters. In some of the quoted examples they
appear together with mother. In all the quoted inscriptions matertera alone or
together with the mother took care of the erection of the monuments. Amita
appears in the inscription as mater and patrona. Her arbitrio was erected as a
monument, ex testamento. In the inscription from Raetinium, CIL III 10039,
amita is also nutrix.
This peculiar habit of raising children in Liburnia might be the survival of
this archaic social organisation. Nicolaus from Damascus reports, fr. 111, FGH III p.458, that the Liburnians shared their women and brought up their children all together until they were five or eight years old. Then they matched up the children to the men and allotted one to each based on their resemblance to the fathers. Once a father had taken a child he would bring him up as his own. This is probably why Liburnians are defined by Pseudo-Scymnus as gunaikokratou ntej. The father appeared in the child’s life when he was five or eight years old. The same name of the mother and daughter or aunt and niece in inscriptions 1 and 2 could be explained by the specific structure of the Liburnian society where all the women in the community probably represented the common mothers of all the children. Nephews and nieces appear as filii and filiae in the inscriptions from Liburnia, for instance CIL III 2738, and elsewhere, for instance CIL XII 5866, Vienna. The father is missing in the majority of the known inscriptions. Women in Liburnia had a specific social position. They could marry free men, but they enjoyed sexual freedom and could cohabitate with slaves and strangers15. Fathers were less important. Varro, RR II 19, 6 transfers the information that the Liburnians allowed women, often as old as twenty (and they called them maidens too), to mate with any man they pleased before marriage, to wander around by themselves, and to bear children.
Liburnian women also worked independently of men in the economy. Speaking of women in a cattle-breeding society in Liburnia Varro RR 10, 6 reports: ”As I have heard you say that when you were in Liburnia, you saw mothers carrying logs and children at the breast at the same time, sometimes one, sometimes two; showing that our newly-delivered women, who lie for days under their mosquito-nets, are worthless and contemptible.” “It is quite true,” I replied; “and in Illyricum I have seen something even more remarkable: for it often happens there that
a pregnant woman, when her time has come, steps aside a little way from her
work, bears her child there, and brings it back so soon that you would say she had not borne it but found it”.