Would a gorean man Collar / Brand a captive Free women not of his homestone. Just because he finds her pretty?
Is that really a serious question? Because like, the majority of the books are about exactly that.
But in case you need some actual quotes from the books, here's a few:
"As you are a free woman," I said, "even though one of Earth, I have treated you with some circumspection. In the codes such matters are gray, for it is commonly supposed that a Home Stone would be shared. If you were a slave, of course, whether of Earth or not, the matter would not even come up. Too, as you may not understand, even a Gorean free woman is expected to show a fellow respect, as another free person. If she insults him, belittles him, ridicules him, or treats him in any way which he deems improper or unbecoming, sometimes even to the glance, depending on the fellow, she is considered as having put away the armor of her status, and may be dealt with as the male sees fit. This is particularly the case if there is no shared Home Stone.
Swordsmen of Gor Book 29 Page 88
Were it not for the security of their Home Stones, one supposes there would be few free women in a Gorean city. One wonders sometimes if they understand that the freedom which, in their arrogance, they take so much for granted is tenuous and fragile, a revocable gift of men.
Mariners of Gor Book 30 Page 152
It can be worth a man's life to try to take a free woman from a Gorean city, even a slave. We strive to protect our free women, and even our properties, our verr, our kaiila, our slaves.
Smugglers of Gor Book 32 Page 46
"The fact that I now realized I was subject to theft frightened me, but it, too, like many other things, seemed an attachment of my condition, a simple consequence of what I was. I recalled hearing now, in the house, of "capture rights," respected in law. I had originally thought these rights referred to the acquisition of free women but I had later realized they must pertain, more generally, to the acquisition of properties in general, including slaves. I had not thought much about such things, in a real, or practical sense, until now, now that I was outside of the house. I tried to recall my lessons. Theft, or capture, if you prefer, conferred rights over me. I would belong to, and must fully serve, anyone into whose effective possession I came, even if it had been by theft. The original master, of course, has the right to try to recover his property, which remains technically his for a period of one week. If I were to flee the thief, however, after he has consolidated his hold on me, for example, kept me for even a night, I could, actually in Gorean law, be counted as a runaway slave, from him, even though he did not technically own me yet, and punished accordingly. Analogies are that is not permitted to animals to challenge the tethers on their necks, or flee the posts within which they find themselves penned, that money must retain its value, and buying power, regardless of who has it in hand, and so on. Strictures of this sort, of course, do not apply to free persons, such as free women. A free woman is entitled to try to escape a captor as best she can, and without penalty, even after her first night in his bonds, if she still chooses to do so. If she is enslaved, of course, then she is subject to, and covered by, the same customs, practices and laws as any other slave. The point of these statutes, it seems, it to keep the slave in perfect custody, at all times, and to encourage boldness on the part of males. After the slave had been in the possession of the their, or captor, for one week she counts as being legally his. To be sure, the original maser may attempt to steal her back. A popular sport with young men is trying "chain luck." This refers to the capture of women, either free or bond, viewed as a sport. In war, of course, women of this world, slave and free, like silver and gold, rank high as booty.”
Dancer of Gor, pages 95 & 96
And, as far as Torvoldslanders are concerned, a woman may enter the bondmaid's circle voluntarily or be thrown into it:
"Go to the bond-maid circle," said Ivar Forkbeard, indicating the circle he had drawn in the dirt.
The women cried out in misery. To enter the circle, if one is a female, is, by the laws of Torvaldsland, to declare oneself a bond-maid. A woman, of course, need not to enter the circle of her own free will. She may, for example, be thrown within it, naked and bound. Howsoever she enters the circle, voluntarily, or by force, free or secured, she emerges from it, by the laws of Torvaldsland, as a bond-maid.
Marauders of Gor Book 9 Pages 44 - 45
And as for branding:
"Some fellows do not brand their slaves," I said.
"That is stupid!" she said.
"It is also contrary to the laws of most cities," I said, "and to merchant law, as well."
"Of course," she said.
Gorean, she approved heartily of the branding of slaves. Most female slaves on Gor, indeed, the vast majority, almost all, needless to say, are branded. Aside from questions of legality, compliance with the law, and such, I think it will be clear upon a moment's reflection that various practical considerations also commend slave branding to the attention of the owner, in particular, the identification of the article as property, this tending to secure it, protecting against its loss, facilitating its recovery, and so on. The main legal purpose of the brand, incidentally, is doubtless this identification of slaves. To be sure, most Goreans feel the brand also serves psychological and aesthetic purposes, for example, helping the girl to understand that she is now a slave and enhancing her beauty.
Vagabonds of Gor Book 24 Page 188
Not all masters brand and collar their slaves, but branding and collaring is strongly recommended in Merchant Law, and it would be a rare slave girl who was not both branded and collared.
Prize of Gor Book 27 Page 209
"A slave should be branded," I said. "It is an explicit recommendation of Merchant Law."
Swordsmen of Gor Book 29 Page 82
The brand was on Gor legal, institutional status; that which it marks it makes an object; its victim has no rights, or appeal, within the law.
Slave Girl of Gor Book 11 Page 6
And a snippit from the longer quote about re. enslavement:
If a woman not within a clear context of rights, such as capture rights, house rights, or camp rights, should pronounce herself slave, simpliciter, then she is subject to claim. These claims may be explicit, as in branding, binding and collaring, or as in the uttering of a claimancy formula, such as "I own you," "You are mine," or "You are my slave," or implicit, as in, for example, permitting the slave to feed from your hand or follow you.
Players of Gor Book 20 Page 21
In short- in most cities, FW of your own homestone would be revered and protected as the "mothers of your heirs". FW of other homestones would be seen as prey, booty, spoils of war (if at war with said city). Gor in the books is a violent, barely civilized world and women were relatively powerless there. If a man, even a man of one's own city, wanted a woman enslaved- he would be able to find a way and the woman would have little to no recourse.
Likewise, if a man enslaved a woman, she could struggle and refuse to "officially submit" all she wanted, but presumably, in every scene related I can remember in the books- sooner or later the woman was forced to comply.
Now, from a strictly OOC, roleplayer point of view- if someone playing a FW doesn't want their character to submit, they should be able to talk to the person in their scene and work out a solution for the roleplay to go in another direction. If not, perhaps they're better off not playing together again.