Research: Nonwestern Intergenerational Relationships - Revision history

Thorn: /* Melanesia */

2026-08-03T12:39:33Z

Melanesia

← Older revision		Revision as of 12:39, 3 August 2026
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	==Melanesia==		==Melanesia==
	Melanesian societies have normalized the consumption of semen by prepubescent/pubescent boys. This is thought to be in aid of their maturation and future status as warriors. Semen is received via oral or anal sex with an older adolescent boy or man. Relationships are said to be not only formal but often free-flowing and affectionate (for example among the Sambia of New-Guinea). There are many separate groups with distinct languages in Melanesia (about 1000). There is no evidence of institutional intergenerational sexual practice for most of them, partly due to anthropologists have often avoided studying sexuality because of their own moral constraints. Yet evidence of such practices (that vary greatly in form) has been obtained for at least 29 different Melanesian societies (with additional 19 related groups) described in the comprehensive volume ''Ritualized Homosexuality in Melanesia''<ref name = ~~Herdt 1984~~ >Herdt, G. H. (Ed.). (1984). Ritualized homosexuality in Melanesia. ''University of California Press. (available via [[Help:Research_Resources#Information_Freedom_Companions\|option 2]])</ref> (see table 1.1, chapter 1)		Melanesian societies have normalized the consumption of semen by prepubescent/pubescent boys. This is thought to be in aid of their maturation and future status as warriors. Semen is received via oral or anal sex with an older adolescent boy or man. Relationships are said to be not only formal but often free-flowing and affectionate (for example among the Sambia of New-Guinea). There are many separate groups with distinct languages in Melanesia (about 1000). There is no evidence of institutional intergenerational sexual practice for most of them, partly due to anthropologists have often avoided studying sexuality because of their own moral constraints. Yet evidence of such practices (that vary greatly in form) has been obtained for at least 29 different Melanesian societies (with additional 19 related groups) described in the comprehensive volume ''Ritualized Homosexuality in Melanesia''<ref name = Herdt1984 >Herdt, G. H. (Ed.). (1984). Ritualized homosexuality in Melanesia. ''University of California Press. (available via [[Help:Research_Resources#Information_Freedom_Companions\|option 2]])</ref> (see table 1.1, chapter 1)

	::I. Eastern insular Melanesia: Fiji; New Caledonia; New Hebrides: Malekula Island.		::I. Eastern insular Melanesia: Fiji; New Caledonia; New Hebrides: Malekula Island.
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	::"This description [''see Williams' above''] is confirmed by more recent anthropological studies [See especially the many studies of [[Gilbert Herdt\|G. Herdt]]] [...] the following points should be noted as important features: (1) we have here a case of pederasty, which should not be confused with modern homosexuality, as both initiators and novices normally marry afterwards; (2) the active pederasts are the novices of the previous initiation, and it may be of importance to note that it is these novices who usually play a prominent role in upholding discipline during the initiation; finally, (3) copulation, in which the novice is always the passive partner, takes place anally."		::"This description [''see Williams' above''] is confirmed by more recent anthropological studies [See especially the many studies of [[Gilbert Herdt\|G. Herdt]]] [...] the following points should be noted as important features: (1) we have here a case of pederasty, which should not be confused with modern homosexuality, as both initiators and novices normally marry afterwards; (2) the active pederasts are the novices of the previous initiation, and it may be of importance to note that it is these novices who usually play a prominent role in upholding discipline during the initiation; finally, (3) copulation, in which the novice is always the passive partner, takes place anally."

	It's noteworthy, that in many cases this institute wasn't based on free will of a minor (and elder partner either), sometimes the social obligation was coercive and even intimidating.<ref name = ~~Herdt 1984~~ /> But this was not always the case:		It's noteworthy, that in many cases this institute wasn't based on free will of a minor (and elder partner either), sometimes the social obligation was coercive and even intimidating.<ref name = Herdt1984 /> But this was not always the case:
	*'''Knauft, Bruce M. (1987). "Homosexuality in Melanesia," ''Journal of Psychoanalytic Anthropology'', 10, 155-91.'''		*'''Knauft, Bruce M. (1987). "Homosexuality in Melanesia," ''Journal of Psychoanalytic Anthropology'', 10, 155-91.'''
	*:Melanesian boys "coquettishly initiated" homosexuality with grown men. Relationships were "grounded in personal affection rather than obligation".		*:Melanesian boys "coquettishly initiated" homosexuality with grown men. Relationships were "grounded in personal affection rather than obligation".

Thorn: /* Melanesia */

2026-08-03T12:34:48Z

Melanesia

← Older revision		Revision as of 12:34, 3 August 2026
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	==Melanesia==		==Melanesia==
	Melanesian societies have normalized the consumption of semen by prepubescent/pubescent boys. This is thought to be in aid of their maturation and future status as warriors. Semen is received via oral or anal sex with an older adolescent boy or man. Relationships are said to be not only formal but often free-flowing and affectionate (for example among the Sambia of New-Guinea). There are many separate groups with distinct languages in Melanesia (about 1000). There is no evidence of institutional intergenerational sexual practice for most of them, partly due to anthropologists have often avoided studying sexuality because of their own moral constraints. Yet evidence of such practices (that vary greatly in form) has been obtained for at least 29 different Melanesian societies (with additional 19 related groups) described in the comprehensive volume ''Ritualized Homosexuality in Melanesia''<ref>Herdt, G. H. (Ed.). (1984). Ritualized homosexuality in Melanesia. ''University of California Press.available via [[Help:Research_Resources#Information_Freedom_Companions\|option 2]]</ref> (see table 1.1, chapter 1)		Melanesian societies have normalized the consumption of semen by prepubescent/pubescent boys. This is thought to be in aid of their maturation and future status as warriors. Semen is received via oral or anal sex with an older adolescent boy or man. Relationships are said to be not only formal but often free-flowing and affectionate (for example among the Sambia of New-Guinea). There are many separate groups with distinct languages in Melanesia (about 1000). There is no evidence of institutional intergenerational sexual practice for most of them, partly due to anthropologists have often avoided studying sexuality because of their own moral constraints. Yet evidence of such practices (that vary greatly in form) has been obtained for at least 29 different Melanesian societies (with additional 19 related groups) described in the comprehensive volume ''Ritualized Homosexuality in Melanesia''<ref name = Herdt 1984 >Herdt, G. H. (Ed.). (1984). Ritualized homosexuality in Melanesia. ''University of California Press. (available via [[Help:Research_Resources#Information_Freedom_Companions\|option 2]])</ref> (see table 1.1, chapter 1)

	::I. Eastern insular Melanesia: Fiji; New Caledonia; New Hebrides: Malekula Island.		::I. Eastern insular Melanesia: Fiji; New Caledonia; New Hebrides: Malekula Island.
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	::"This description [''see Williams' above''] is confirmed by more recent anthropological studies [See especially the many studies of [[Gilbert Herdt\|G. Herdt]]] [...] the following points should be noted as important features: (1) we have here a case of pederasty, which should not be confused with modern homosexuality, as both initiators and novices normally marry afterwards; (2) the active pederasts are the novices of the previous initiation, and it may be of importance to note that it is these novices who usually play a prominent role in upholding discipline during the initiation; finally, (3) copulation, in which the novice is always the passive partner, takes place anally."		::"This description [''see Williams' above''] is confirmed by more recent anthropological studies [See especially the many studies of [[Gilbert Herdt\|G. Herdt]]] [...] the following points should be noted as important features: (1) we have here a case of pederasty, which should not be confused with modern homosexuality, as both initiators and novices normally marry afterwards; (2) the active pederasts are the novices of the previous initiation, and it may be of importance to note that it is these novices who usually play a prominent role in upholding discipline during the initiation; finally, (3) copulation, in which the novice is always the passive partner, takes place anally."

			It's noteworthy, that in many cases this institute wasn't based on free will of a minor (and elder partner either), sometimes the social obligation was coercive and even intimidating.<ref name = Herdt 1984 /> But this was not always the case:
	*'''Knauft, Bruce M. (1987). "Homosexuality in Melanesia," ''Journal of Psychoanalytic Anthropology'', 10, 155-91.'''		*'''Knauft, Bruce M. (1987). "Homosexuality in Melanesia," ''Journal of Psychoanalytic Anthropology'', 10, 155-91.'''
	*:Melanesian boys "coquettishly initiated" homosexuality with grown men. Relationships were "grounded in personal affection rather than obligation".		*:Melanesian boys "coquettishly initiated" homosexuality with grown men. Relationships were "grounded in personal affection rather than obligation".
			See more examples of voluntariness and desirability gathered by ''Rind (2013)'' in [[Research: Evolutionary Perspectives on Intergenerational Sexuality#Complementary behavior among minors\|Complementary behavior among minors]] section.

			Evidence for specific Melanesian cultures:
	=== Big Nambas (Malekula Island) ===		=== Big Nambas (Malekula Island) ===
	*'''Rind, B. (2013). [https://greek-love.com/media/PDFs/Rind.Pederasty.an.Integration.pdf Pederasty: An Integration of Empirical, Historical, Sociological, Cross-Cultural, Cross-Species, and Evolutionary Evidence and Perspectives.] In: Hubbard & Verstraete (Eds.), [[Censoring Sex Research\|Censoring Sex Research]].'''		*'''Rind, B. (2013). [https://greek-love.com/media/PDFs/Rind.Pederasty.an.Integration.pdf Pederasty: An Integration of Empirical, Historical, Sociological, Cross-Cultural, Cross-Species, and Evolutionary Evidence and Perspectives.] In: Hubbard & Verstraete (Eds.), [[Censoring Sex Research\|Censoring Sex Research]].'''

Thorn: /* Melanesia */

2026-08-03T12:04:17Z

Melanesia

← Older revision		Revision as of 12:04, 3 August 2026
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	=== Sambia ===		=== Sambia ===

	*'''[[Gilbert Herdt\|Herdt, G. H.]] (Ed.). (1984). Ritualized homosexuality in Melanesia. ''University of California Press.'''''		*'''[[Gilbert Herdt\|Herdt, G. H.]] (Ed.). (1984). Ritualized homosexuality in Melanesia. ''University of California Press.'''''
	::"Male development and masculinization after childhood are the responsibility of the men's secret cult and its initiation system. This cult is organized and perpetuated by the confederacy of hamlets. Boys are initiated at seven to ten years of age, when they are separated from their mothers, natal households, and younger siblings. [...] Sambia practice secret homosexual fellatio, which is taught and instituted in first-stage initiation. Boys learn to ingest semen from older youths through oral sexual contacts. First- and second-stage initiates may only serve as fellators; they are forbidden to reverse erotic roles with older partners. Third-stage pubescent bachelors and older youths thus act as fellateds, inseminating prepubescent boys. All males pass through both erotic stages, being first fellators, then fellateds: there are no exceptions since all Sambia males are initiated and pressured to engage in homosexual fellatio." (pp. 172-173)		::"Male development and masculinization after childhood are the responsibility of the men's secret cult and its initiation system. This cult is organized and perpetuated by the confederacy of hamlets. Boys are initiated at seven to ten years of age, when they are separated from their mothers, natal households, and younger siblings. [...] Sambia practice secret homosexual fellatio, which is taught and instituted in first-stage initiation. Boys learn to ingest semen from older youths through oral sexual contacts. First- and second-stage initiates may only serve as fellators; they are forbidden to reverse erotic roles with older partners. Third-stage pubescent bachelors and older youths thus act as fellateds, inseminating prepubescent boys. All males pass through both erotic stages, being first fellators, then fellateds: there are no exceptions since all Sambia males are initiated and pressured to engage in homosexual fellatio." (pp. 172-173)
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	*'''Janssen, D.F. (2002). "[http://www.sexarchive.info/GESUND/ARCHIV/GUS/NEW_GUINEAWEB.HTM Papua New Guinea]," ''Growing Up Sexually, Volume I: World Reference Atlas''.'''		*'''Janssen, D.F. (2002). "[http://www.sexarchive.info/GESUND/ARCHIV/GUS/NEW_GUINEAWEB.HTM Papua New Guinea]," ''Growing Up Sexually, Volume I: World Reference Atlas''.'''
	*:"...the “Sambia” value male-virgin contacts (1984:p177), while “sexual partners are perceived as having more “heat” and being more exciting the younger they are. A second factor is reciprocity: the more asymmetrical the sexual partners (youth/boy), the more erotic play seems to culturally define their contact” [sic]. Against the background of an utterly phallocentric ideology on the androtrophic properties of semen, “Sambia” prepubertal boys (7-12, on average 8.5) fellate post-pubertal adolescents to ejaculation in order to grow and turn seminarchic themselves, so that they may reverse roles. The boys do not have orgasms, and might have “vicarious erotic pleasure as indicated by erections” only “near puberty” ([[Gilbert Herdt\|Herdt]] and Stoller, 1990:p70-1)."		*:"...the “Sambia” value male-virgin contacts (1984:p177), while “sexual partners are perceived as having more “heat” and being more exciting the younger they are. A second factor is reciprocity: the more asymmetrical the sexual partners (youth/boy), the more erotic play seems to culturally define their contact” [sic]. Against the background of an utterly phallocentric ideology on the androtrophic properties of semen, “Sambia” prepubertal boys (7-12, on average 8.5) fellate post-pubertal adolescents to ejaculation in order to grow and turn seminarchic themselves, so that they may reverse roles. The boys do not have orgasms, and might have “vicarious erotic pleasure as indicated by erections” only “near puberty” ([[Gilbert Herdt\|Herdt]] and Stoller, 1990:p70-1)."

			=== Yagwoia ===
			*'''Herdt, G. (2003). Secrecy and cultural reality: Utopian ideologies of the New Guinea men’s house. ''Ann Arbor: University of Michigan Press''.'''
			::"Yagwoia men communicate two attitudes. First, the Sambia are the only group of warriors they feared sufficiently in precolonial times to undertake special alliances for raiding their territory. Second, Sambia are renowned throughout the area for continuing the “true” practice of initiations. Later I was to realize that the “truth” to which they alluded was boy-insemination, the secret masculinity the Yagwoia had long ago been required to forfeit to the native New Guinea evangelists who came to save their souls and establish a Christian order in their villages"

	==Polynesia==		==Polynesia==

Thorn: /* Big Nambas (Malekula Island) */

2026-07-31T20:43:18Z

Big Nambas (Malekula Island)

← Older revision		Revision as of 20:43, 31 July 2026
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	*'''Rind, B. (2013). [https://greek-love.com/media/PDFs/Rind.Pederasty.an.Integration.pdf Pederasty: An Integration of Empirical, Historical, Sociological, Cross-Cultural, Cross-Species, and Evolutionary Evidence and Perspectives.] In: Hubbard & Verstraete (Eds.), [[Censoring Sex Research\|Censoring Sex Research]].'''		*'''Rind, B. (2013). [https://greek-love.com/media/PDFs/Rind.Pederasty.an.Integration.pdf Pederasty: An Integration of Empirical, Historical, Sociological, Cross-Cultural, Cross-Species, and Evolutionary Evidence and Perspectives.] In: Hubbard & Verstraete (Eds.), [[Censoring Sex Research\|Censoring Sex Research]].'''
	::"Society had rampant warfare, chiefs had near monopoly on women; father chose man to circumcise his son; this man then became boy’s “husband,” and the boy his “wife;” intercourse believed to strengthen boy’s penis; relationship was very close; boy followed the man everywhere, participating with him in daily chores; man was intensely jealous if other men took interest in the boy; if man or boy died, the other would mourn deeply; some men were so deeply homosexual in affections that they would seldom have intercourse with their wives, preferring the boy; every chief had several boy lovers. Sources: Herdt (1993); Layard (1942)"		::"Society had rampant warfare, chiefs had near monopoly on women; father chose man to circumcise his son; this man then became boy’s “husband,” and the boy his “wife;” intercourse believed to strengthen boy’s penis; relationship was very close; boy followed the man everywhere, participating with him in daily chores; man was intensely jealous if other men took interest in the boy; if man or boy died, the other would mourn deeply; some men were so deeply homosexual in affections that they would seldom have intercourse with their wives, preferring the boy; every chief had several boy lovers. Sources: Herdt (1993); Layard (1942)"

			*'''Herdt, G. H. (1997). Same sex, different cultures: Exploring gay and lesbian lives. Westview Press.'''
			::"The tentative and sketchy reports of institutionalized same-gender relations between females that we do have make it difficult to give depth and meaning to the practice, such as among the famous Big Nambas society of the New Hebrides (now Vanuatu; see Deacon 1934). In that case higher-ranking women could take younger girls as sexual partners in a kind of ritualized practice that bears comparison to the male practice, but obviously without the emphasis on semen transmission."

	=== East Bay Islanders ===		=== East Bay Islanders ===

Thorn: /* Lesotho */

2026-07-31T20:32:36Z

Lesotho

← Older revision		Revision as of 20:32, 31 July 2026
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	=== Lesotho ===		=== Lesotho ===
	'''Herdt, G. H. (1997). Same sex, different cultures: Exploring gay and lesbian lives. ''Westview Press.'''''		*'''Herdt, G. H. (1997). Same sex, different cultures: Exploring gay and lesbian lives. ''Westview Press.'''''
	::"In another contemporary southern African culture, Lesotho, age difference was important in relationships between young women who were attached and became homoerotically bonded. These are the “mummy-baby” relationships studied by anthropologist Judith Gay (1986). [...] Young women engaged in mummy/baby relations when they first entered adolescence. These distinctive bonds involved increasing degrees of intimacy, including open expressions of kissing, and might go on to the deepest sexual and lifelong bonds, though not so far that later marriage with a man was prevented. The roles of the older women were very different from those of the younger one, especially in terms of social obligations. The older woman took on the responsible role in the relationship, and she provided her younger partner with gifts and advice. The latter was important because it prepared the young girl for future relationships with men, most significantly her future husband. A woman might continue this relationship for some time after she was married. But then she would cease seeing her younger partner, who then in turn would find a younger woman of her own."		::"In another contemporary southern African culture, Lesotho, age difference was important in relationships between young women who were attached and became homoerotically bonded. These are the “mummy-baby” relationships studied by anthropologist Judith Gay (1986). [...] Young women engaged in mummy/baby relations when they first entered adolescence. These distinctive bonds involved increasing degrees of intimacy, including open expressions of kissing, and might go on to the deepest sexual and lifelong bonds, though not so far that later marriage with a man was prevented. The roles of the older women were very different from those of the younger one, especially in terms of social obligations. The older woman took on the responsible role in the relationship, and she provided her younger partner with gifts and advice. The latter was important because it prepared the young girl for future relationships with men, most significantly her future husband. A woman might continue this relationship for some time after she was married. But then she would cease seeing her younger partner, who then in turn would find a younger woman of her own."

Thorn: /* Africa */

2026-07-31T20:32:16Z

Africa

← Older revision		Revision as of 20:32, 31 July 2026
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	*'''Rind, B. (2013). [https://greek-love.com/media/PDFs/Rind.Pederasty.an.Integration.pdf Pederasty: An Integration of Empirical, Historical, Sociological, Cross-Cultural, Cross-Species, and Evolutionary Evidence and Perspectives.] In: Hubbard & Verstraete (Eds.), [[Censoring Sex Research\|Censoring Sex Research]].'''		*'''Rind, B. (2013). [https://greek-love.com/media/PDFs/Rind.Pederasty.an.Integration.pdf Pederasty: An Integration of Empirical, Historical, Sociological, Cross-Cultural, Cross-Species, and Evolutionary Evidence and Perspectives.] In: Hubbard & Verstraete (Eds.), [[Censoring Sex Research\|Censoring Sex Research]].'''
	::"(Ages of boys involved 12–18) Pederasty was a well-entrenched custom from antiquity to at least 1950s; matchmakers made marriage-like ; arrangements between men and boys; the boy got a gift larger than brideprice for females; man and boy then entered into alliance with family approval; prominent men lent each other their sons for sex; love affairs and jealousies over boys were common; Robin Maugham said: “They will kill for a boy. Never for a woman.” Adam (1985); Herdt (1997)"		::"(Ages of boys involved 12–18) Pederasty was a well-entrenched custom from antiquity to at least 1950s; matchmakers made marriage-like ; arrangements between men and boys; the boy got a gift larger than brideprice for females; man and boy then entered into alliance with family approval; prominent men lent each other their sons for sex; love affairs and jealousies over boys were common; Robin Maugham said: “They will kill for a boy. Never for a woman.” Adam (1985); Herdt (1997)"

			=== Lesotho ===
			'''Herdt, G. H. (1997). Same sex, different cultures: Exploring gay and lesbian lives. ''Westview Press.'''''
			::"In another contemporary southern African culture, Lesotho, age difference was important in relationships between young women who were attached and became homoerotically bonded. These are the “mummy-baby” relationships studied by anthropologist Judith Gay (1986). [...] Young women engaged in mummy/baby relations when they first entered adolescence. These distinctive bonds involved increasing degrees of intimacy, including open expressions of kissing, and might go on to the deepest sexual and lifelong bonds, though not so far that later marriage with a man was prevented. The roles of the older women were very different from those of the younger one, especially in terms of social obligations. The older woman took on the responsible role in the relationship, and she provided her younger partner with gifts and advice. The latter was important because it prepared the young girl for future relationships with men, most significantly her future husband. A woman might continue this relationship for some time after she was married. But then she would cease seeing her younger partner, who then in turn would find a younger woman of her own."

	==India==		==India==

Thorn: /* Marquesas Islands */

2026-07-28T18:33:27Z

Marquesas Islands

← Older revision		Revision as of 18:33, 28 July 2026
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	*'''Martinson, Floyd M. (1973). ''[http://www.ipce.info/booksreborn/martinson/infant/InfantAndChildSexuality.html Infant and Child Sexuality: A Sociological Perspective]''. The Book Mark.'''		*'''Martinson, Floyd M. (1973). ''[http://www.ipce.info/booksreborn/martinson/infant/InfantAndChildSexuality.html Infant and Child Sexuality: A Sociological Perspective]''. The Book Mark.'''
	*:"Sex play was common practice from the earliest ages among the Marquesa and not only tolerated but encouraged. (Kardiner, 1939, p. 205-206). They recognized the erotic impulse in childhood and accorded it the right of free exercise. They eroticized the child by masturbating it to keep it quiet. In the case of the girls, labia were manipulated as a placebo, but also to encourage the growth of large labia, which to the Marquesans was a mark of beauty. Such activity was, no doubt, also erotically stimulating. There was social recognition of all sexual activity in childhood, and there were no restrictions against encouragement to exercise it freely; it was allocated the same place in the child's world that it occupied in the adult's."		*:"Sex play was common practice from the earliest ages among the Marquesa and not only tolerated but encouraged. (Kardiner, 1939, p. 205-206). They recognized the erotic impulse in childhood and accorded it the right of free exercise. They eroticized the child by masturbating it to keep it quiet. In the case of the girls, labia were manipulated as a placebo, but also to encourage the growth of large labia, which to the Marquesans was a mark of beauty. Such activity was, no doubt, also erotically stimulating. There was social recognition of all sexual activity in childhood, and there were no restrictions against encouragement to exercise it freely; it was allocated the same place in the child's world that it occupied in the adult's."

			*'''Rind, B. (2013). [https://greek-love.com/media/PDFs/Rind.Pederasty.an.Integration.pdf Pederasty: An Integration of Empirical, Historical, Sociological, Cross-Cultural, Cross-Species, and Evolutionary Evidence and Perspectives.] In: Hubbard & Verstraete (Eds.), [[Censoring Sex Research\|Censoring Sex Research]].'''
			::"Adolescent boys frequently had sex with each other. Married men rarely had homosex, but would when conditions prevented heterosexual intercourse; they preferred boys for this purpose, whose bodies they said were soft, like females; contacts with boys were casual, fleeting, and without stigma. Source: Suggs (1966)"

	===Hawaii===		===Hawaii===

Thorn: /* Americas */

2026-07-28T18:23:01Z

Americas

@@ Line 20: / Line 20: @@
 *:'''Note:''' The study explores the use of dolls among Pilagá children, including in a sexual context.
 *:"Where children can see the adult sexual act, where sexual conversations and gestures are perfectly open, and child life is untrammeled by sexual taboos, it is reasonable to expect that the children should experiment with their sexual apparatus and attempt to imitate adult sexual behavior. This is the case among the Pilagá. Considering the extent of child knowledge about sex and the age at which this knowledge becomes articulate - 3 years - intercourse in the Pilagá household must not only be visible to the children, but carried on with little if any attempt to conceal the act from them. Absolutely no prohibition is placed on child sexual activity by the adults, so that the children are at liberty to do what they please. Under such circumstances the only limits to the child's sexual activity are his physiological capacities and the tolerance of his companions. [...] [S]ex is a strong and constant interest of Pilagá children."
 ==Australia==

Thorn at 21:01, 27 July 2026

2026-07-27T21:01:57Z

← Older revision		Revision as of 21:01, 27 July 2026
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	__NOTOC__{{research}}		__NOTOC__{{research}}Most societies which have not been influenced by the West have less, different, or virtually no sexual taboos. It is worth mentioning that absent modern western influence, anthropologists and historians have found far more societies where [[homosexuality]] is prohibited, than societies in which [[pedosexuality]] suffers similar censure. Many encourage intergenerational sex for various reasons. Due to ongoing Westernisation and cultural imperialism, much of what is listed here may already be consigned to [[Research: Intergenerational Relationships in History\|history]] (see, for example, [https://web.archive.org/web/20220225124148/https://sci-hub.se/10.1016/j.chc.2004.02.001 Nieto (2004), for an anthropological review]).
	Most societies which have not been influenced by the West have less, different, or virtually no sexual taboos. It is worth mentioning that absent modern western influence, anthropologists and historians have found far more societies where [[homosexuality]] is prohibited, than societies in which [[pedosexuality]] suffers similar censure. Many encourage intergenerational sex for various reasons. Due to ongoing Westernisation and cultural imperialism, much of what is listed here may already be consigned to [[Research: Intergenerational Relationships in History\|history]] (see, for example, [https://web.archive.org/web/20220225124148/https://sci-hub.se/10.1016/j.chc.2004.02.001 Nieto (2004), for an anthropological review]).

	==GUS, a world atlas: Growing Up Sexually==		==GUS, a world atlas: Growing Up Sexually==
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	==Australia==		==Australia==

	===Tiwi===		===Tiwi===

	*'''Davenport, William H. (1992). [https://www.newgon.net/wiki/File:Davenport_chapter.pdf Adult-Child Sexual Relations in Cross-Cultural Perspective], in W. O'Donohue & J. H. Geer (Eds.), ''The sexual abuse of children: Theory and research'' (Vol. 1, Hillsdale, NJ: Erlbaum, 73-80), pp. 76-77.'''		*'''Davenport, William H. (1992). [https://www.newgon.net/wiki/File:Davenport_chapter.pdf Adult-Child Sexual Relations in Cross-Cultural Perspective], in W. O'Donohue & J. H. Geer (Eds.), ''The sexual abuse of children: Theory and research'' (Vol. 1, Hillsdale, NJ: Erlbaum, 73-80), pp. 76-77.'''
	*:"The best ethnographic description of this type of [gerontocratic] marriage is by Jane Goodale (1971) in her account of the Tiwi who live on Melville Island, North Australia. Betrothals of first marriages of most females are made even before those females are concieved. In fact, such a marriage contract is made when the as-yet-to-be-concieved girl's mother commences menstruation. [...] Once the marriage contract is made, the husband-to-be, who is an adult, works with his future mother and father-in-law as a member of that family, with the expectation that when a daughter is born to them, she will be given to him as a wife. There is no fixed chronological age at which the young girl is given to her designated husband, but it occurs after she is able to take on some household and other economic responsibilities, but well before her first menstruation. For the Tiwi she is still a child, albeit and older child. When her father decides that she is mature enough, the young girl is merely taken to her husband and instructed to reside and sleep with him. This is not an abrupt change [...] for the husband has been a part of the same family camp for some time, and the young wife is still surrounded by those with whom she has always lived. Goodale describes the process:		*:"The best ethnographic description of this type of [gerontocratic] marriage is by Jane Goodale (1971) in her account of the Tiwi who live on Melville Island, North Australia. Betrothals of first marriages of most females are made even before those females are concieved. In fact, such a marriage contract is made when the as-yet-to-be-concieved girl's mother commences menstruation. [...] Once the marriage contract is made, the husband-to-be, who is an adult, works with his future mother and father-in-law as a member of that family, with the expectation that when a daughter is born to them, she will be given to him as a wife. There is no fixed chronological age at which the young girl is given to her designated husband, but it occurs after she is able to take on some household and other economic responsibilities, but well before her first menstruation. For the Tiwi she is still a child, albeit and older child. When her father decides that she is mature enough, the young girl is merely taken to her husband and instructed to reside and sleep with him. This is not an abrupt change [...] for the husband has been a part of the same family camp for some time, and the young wife is still surrounded by those with whom she has always lived. Goodale describes the process:

Thorn: /* Kimam / Kolepom papuans: */

2026-07-27T20:56:05Z

Kimam / Kolepom papuans:

← Older revision		Revision as of 20:56, 27 July 2026
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	::"The age at which [Kimam] boys enter the bachelor's house varies considerably in all villages, since it is dependent upon the simultaneous celebration of the final feast for a dead person. On this occasion a number of boys of varying ages, from about ten to fourteen years, are admitted. (Sometimes the boys are even younger.) [...] At his entry into the cult house, the boy is placed under the charge and guidance of a mentor who is designated as his "adoptive father." This man is supposed to have regular homosexual intercourse with the boy to make him strong with the semen that is inserted into his body through anal intercourse. In the western villages, there is no doubt that the adoptive father is mother's younger brother [...] They help each other in planting and harvesting, and they share food. A sister's son displays a conspicuous lack of respect toward his MB, even when there is a substantial difference in age. They play all sorts of pranks on each other, at which neither of them does or should get angry." (p. 300, 304)		::"The age at which [Kimam] boys enter the bachelor's house varies considerably in all villages, since it is dependent upon the simultaneous celebration of the final feast for a dead person. On this occasion a number of boys of varying ages, from about ten to fourteen years, are admitted. (Sometimes the boys are even younger.) [...] At his entry into the cult house, the boy is placed under the charge and guidance of a mentor who is designated as his "adoptive father." This man is supposed to have regular homosexual intercourse with the boy to make him strong with the semen that is inserted into his body through anal intercourse. In the western villages, there is no doubt that the adoptive father is mother's younger brother [...] They help each other in planting and harvesting, and they share food. A sister's son displays a conspicuous lack of respect toward his MB, even when there is a substantial difference in age. They play all sorts of pranks on each other, at which neither of them does or should get angry." (p. 300, 304)

			::girls:
	::"The first reports of missionaries and government officials mention the custom of "testing" sexually the marriageable [Kimam] girls. According to informants, the intention was to see whether the girls could stand the test. If they felt ill after intercourse, it was proof that they were not yet suited for marriage. It is possible that this trial took place during the promiscuous sexual intercourse of the ndambu festival.[...] When, for instance, an epidemic strikes the village and causes many deaths, as often happens, promiscuous heterosexual intercourse involving as many people as possible is organized in the village to collect large amounts of semen (probably by coitus interruptus). According to the information collected in the village of Bamol, very young girls are preferably selected for this sexual intercourse. [...] The first missionaries were in a better position to estimate the approximate age of the girls. They regularly made mention of schoolgirls who, for days on end, did not attend the mission school because they were sick after intercourse with a number of mature men. In his diary, Father Thieman (n.d.) mentions a number of girls (with names and exact age) who took part in sexual intercourse when they were no older than eight." (pp. 301, 304, 308)		::"The first reports of missionaries and government officials mention the custom of "testing" sexually the marriageable [Kimam] girls. According to informants, the intention was to see whether the girls could stand the test. If they felt ill after intercourse, it was proof that they were not yet suited for marriage. It is possible that this trial took place during the promiscuous sexual intercourse of the ndambu festival.[...] When, for instance, an epidemic strikes the village and causes many deaths, as often happens, promiscuous heterosexual intercourse involving as many people as possible is organized in the village to collect large amounts of semen (probably by coitus interruptus). According to the information collected in the village of Bamol, very young girls are preferably selected for this sexual intercourse. [...] The first missionaries were in a better position to estimate the approximate age of the girls. They regularly made mention of schoolgirls who, for days on end, did not attend the mission school because they were sick after intercourse with a number of mature men. In his diary, Father Thieman (n.d.) mentions a number of girls (with names and exact age) who took part in sexual intercourse when they were no older than eight." (pp. 301, 304, 308)