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Borofsky is based in Pukapuka where she spent her formative years when her father was stationed there as an anthropologist for the University of Hawaii. While in Rarotonga I heard many myths about Pukapuka. Many of them are racist, and some sexist. These myths, often stereotypes, do not allow for the variety and diversity of experience that marks all groups of people.

Here is my personal experience and opinion of their truth. Women in Pukapuka do not hide their sexuality. They do not express shame about making sexual jokes or chasing an object of their affection. In terms of genetic diversity, it makes sense that women would go after men, particularly visitors. It is biologically advantageous to increase the gene pool on an atoll and the women are smart about this.

Attracting men from the outside can also increase overall resources to a family. Women in Pukapuka are sexual and in general, sex is more celebrated, but it depends on the person. I think it says more about us, than about Pukapukan women, that sexually free behavior causes such great shock. In general, the women in Pukapuka do work harder than the men. Unlike in Rarotonga, the women here work the taro patches. The taro patches are owned and passed down through generations of women. This in fact creates a more equal society where the men work in service of the sea and the women in service of the land.

Taro is considered the gift of life from root to shoot. Women control agricultural procreation. Working the taro patch is harder than fishing. Women also do the cooking, laundry, raising the kids, teaching and nursing jobs. Men tend to fish, work government jobs and sleep. In the United States, women also have the responsibilities of home, child-rearing and outside jobs while men typically only have an outside job.

A Norwegian visitor to Pukapuka shared that it is different in Norway. He said in Norway the men do the cooking, the laundry, the child rearing and the outside work while the women drink wine with their friends. More than a few Pukapukan women considered briefly moving to Norway. Compared to many other places in the world, however, Pukapuka is a relatively egalitarian society and women have a prominent role in agricultural and village life.

And like everywhere in the world perhaps minus Norway , women do most of the work. Pukapukans do the work that is necessary. In a place where daily temperatures reach the high thirties and humidity is one hundred per cent, it does not make sense to do extra work. One must conserve energy. The Pukapukans to build a cereal factory? People fish, farm, contribute to family and village obligations, and have government jobs.

People do the work that needs to be done when it needs to be done. It makes sense in Pukapuka to work seasonally and at night rather than during the heat of the day. In preparation for a village feast, the men may stay up all night catching coconut crabs and not sleep for three days working around the clock. Then, they will rest. A woman might spend two weeks weaving a matt only sleeping in ten-minute spurts.

When she finishes the matt, then she will rest for a few weeks. Pukapukans work in bursts of productivity according to the natural environment. Italians in the countryside do the same. Pukapukans also know how to relax. They know how to listen to the wind and watch the sea.

People in the West go on meditation retreats to try and achieve this kind of serenity. People here already know how to relax body, mind and spirit. I have yet to meet a New Yorker who can sit for hours and watch the snowfall. Adapting the Pukapukan way of life and work to outside environments can cause culture clashes. I suspect it is this culture clash that caused the myth of Pukapukan laziness. Different just means different. In New Zealand and Australia, Pukapukans do adapt and work hard to buy family homes.

It requires great resilience and adaptation, which Pukapukans have exhibited. Pukapukans struggle in the Western-influenced education system.

As throughout Polynesia, Pukapukans learn by watching silently, and then doing. This is also the preferred method for learning all martial arts. Pukapukan children learn incredibly quickly. They need to only watch once before repeating it perfectly. One afternoon, I floated on my back in the lagoon. The next day, all the children floated on their back in the lagoon. This happened without a word exchanged. In this watch and do method, questions are not encouraged. Then, they go and teach someone younger.

Pukapukan children have skills that I envy. A six-year old can chase, catch and kill a chicken, husk coconuts, catch fish and work the taro patch. I have a doctorate but if someone left me on Motu Ko alone for more than two days I would be dead. A true Pukapukan six-year old would manage for years. They complain about the simplest tasks such as collecting coconut husks for firewood. Pukapukans prefer learning kinesthetically and orally. They excel at these survival skills, sports, singing and storytelling.

They struggle more with writing, reading, analyzing and standardized testing. Pukapukans also face the challenge of not being educated in their own language. They must learn English and Rarotongan Maori at school, requiring them to be fluent in three languages to succeed. Being tested in English and not knowing the language can be extremely challenging. Pukapukan students thrive in apprenticeship type programmes.

They also do well in project-based learning and group activities. When the schooling is adapted to their learning styles, Pukapukans do very well. After all, they have managed to survive on an isolated atoll for at least 29 generations. The item may be returned later or replaced with a different item. In such a small place it is easy to find out who borrowed what and simply borrow it back.

I once made the mistake of leaving my bright orange sneakers out on the front porch. Later in the day, I saw Tumatine walking with them slung over his shoulder. I simply called out and he returned them. The idea of private property differs here and most items belong to the public. It is common to share resources. If someone runs out of sugar or flour they will simply go to someone who still has some and it will be given.

If that person runs out of taro, then they will go back to that person and receive some. If someone compliments you on a special shirt or pair of earrings, you are obligated to give it to them, unless you have a good reason. It is a constant exchange of resources and it works well. In general, Pukapukans do have lots of children. A family wants boys and girls to help with the work and continue the family lineage. In the United States, a child is considered a cost.

In the United States, its estimated that a middle-class child attending public schools and a public university costs a family over two hundred thousand in their lifetime. In Pukapuka, no one thinks about the cost of a child but about the benefits of a child.

Here a child increases rather than depletes your wealth. The children give back to the family and the community, rather than the other way around. For this reason, and many other reasons, it makes a lot of sense to share children among family members, redistributing the wealth.

Children here are a resource rather than a drain on resources and so it makes sense that Pukapukans want to have lots of children. Still, family planning is available and those who want to can take full advantage of it. Pukapuka functions differently than anywhere I have ever lived.

It is not a capitalist system. Pukpuka is one of the few Polynesian atolls that still has a sizeable population and functions as a village community with time-honored traditions.

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In a study published by the Journal of Sex Research , researchers found that 76 percent of women and 26 percent of men admitted to occasionally faking an orgasm during sexual intercourse.

In most developed countries sexual education is being taught to children starting from young ages. However, many sexual education programs promote an abstinence only policy, while others hope that the students are not engaging in sexual intercourse but still provide them with the knowledge to be safe if they do become sexually active.

The question of how to have pleasurable sex is rarely taught by educators, and in most cases this is fair considering the ethical issues of promoting sex amongst young adults.

It is assumed that parents and children will be speaking about sex in the privacy of their own home, which is true—to an extent. In a study conducted by Planned Parenthood, 82 percent of parents are talking to their children about sex.

However, the conversations were often surface-level because parents were nervous about delving into more ambitious sexual topics. In another study conducted by the Advocates for Youth, they found that 83 percent of teens were worried about talking to their parents about sex for fear of their reaction. Therefore, the conversation is entirely one-sided; the children are receiving some information from their parents but only the information the parents feel comfortable discussing. Now, let us imagine an entirely subverted society in regards to sexual education.

What if sex was no longer a taboo subject, but instead a healthy and encouraged part of society. More importantly, what if the orgasm never had to be faked again because young adults were being taught how to perform sexually, with multiple orgasms being the end target? You are now imagining the world of the Mangaian Tribe. However, he was not received well by the Mangaian people and he immediately left in search of other settlements. Since their conversion to Christianity in the s their population has steadily declined and shows no sign of stopping.

The Mangaian Tribe has an open and communicative approach to the sexual education of its young adults. At as young as 10 years old young Mangaian boys are encouraged to masturbate , and explore their own genitalia. Sexual discovery is not repressed but encouraged as a normal part of development. At the age of 13 young boys are circumcised by an older man and then isolated from society for 2 weeks.

During this two-week period the older man begins a period of sexual instruction for the young boy. Once this period is over, the young boy begins a sexual relationship with an older female and a period of coaching begins where the boy can practice the techniques previously taught to him. Orgasm is the main goal for sexual intercourse and both men and women are encouraged to orgasm two-three times a night.

Evidence suggests that Cook Islands youth often obtain their knowledge about relationships from their lovers and friends — not from their parents or family. And what research has shown about pornography is that young men and young women think that what they see in these videos is what a real-life relationship and intimacy is supposed to be like.

Sometimes this realisation does not come until much later in life, and this creates an unhealthy foundation with which to start serious, future relationships. In making the transition from youth to adulthood, all young people need to learn about the many aspects of love, sex, sexuality and sexual relationships.

Futter-Puati also believes that as the Cook Islands has become more influenced by transnationalism and globalisation, the difference of understanding between generations in regards to sexuality is becoming more prominent.

She says it is time to start talking openly and honestly about sex, sexuality and sexual relationships with Cook Islands youth. We hope you are enjoying browsing our website. You've reached your limit of 10 free articles per month. To continue reading, you'll need a current digital subscription. If you already have an account, please log in. If you have any difficulties, please contact us. Welcome to our redesigned website. We will be publishing fresh news daily from Monday to Saturday.

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