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Subject: Who will bell the cat?

Author:
spelvin
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Date Posted: 01:45:47 09/18/25 Thu
Author Host/IP: 72.78.201.247
Why are the children of today bundled up from head to foot twelve months out of the year?

Almost any parent will tell you, “Predators! There’s one hiding behind every bush! We can allow our children to attract predators!”

That is understood. But there is a dilemma here: the more clean and chaste and virginal our children are raised, the more likely they will be to grow into those hideous monsters preying upon children in the next generation!

Goldstein (1973) asked a sample of pedophiles and a sample of control subjects how often they were exposed to nudity and sexual activity, whether real or portrayed, during their adolescent years. The pedophile subjects had significantly fewer such experiences.

The pedophiles also reported having masturbated significantly less than did the control subjects. There was little tolerance of nudity in the home and little discussion about sex in the home.

These subjects, especially the male-object subjects, were uncomfortable in talking about sex.
Regarding the heterosexual pedophile group, Goldstein (1973) explains that sex came to be associated with “sin and dirtiness.” Children, on the other hand, came to be seen as “innocent and free of the connotation of sin.”

Goldstein, Kant, & Hartman (1973) found that pedophile subjects reported more feelings of guilt or shame from viewing pornography than either the rapist subjects or the control subjects. Again, “fear of sex” inhibited the subjects from seeking mature partners. As in the Goldstein (1973) study, the pedophile group expressed more discomfort in talking about sex.

I contend, then, that association of boys with girls in one generation links with healthy attitudes toward children in the next generation, and that, conversely, separation of boys from girls in one generation links with unhealthy attitudes toward children in the next generation. I furthermore claim validity for this generalization not only for our own culture, but for all other cultures as well.

With this aim in mind, I shall break a cardinal rule of scholarship, which is to refrain from making value judgments on other cultures.

First, I shall discuss the societies which I rate as good. The first good culture on my list is the Trobriand Island society of Papua New Guinea. Let’s hear what Malinowski ([1927] 1949): 55-56) has to say:

“At an early age children are initiated by each other, or sometimes by a slightly older companion, into the practices of sex. Naturally at this stage they are unable to carry out the act properly, but they content themselves with all sorts of games in which they are left quite at liberty by their elders, and thus they can satisfy their curiosity and their sensuality directly and without disguise.

“There can be no doubt that the dominating interest of such games is what Freud would call ‘genital,’ that they are largely determined by the desire to imitate the acts and interests of elder children and elders, and that this period is one which is almost completely absent from the life of better-class children in Europe, and which exists only to a small degree among peasants and proletarians. When speaking of these amusements of the children, the natives will frequently allude to them as ‘copulation amusement’ (mwaygini kwayta). Or else it is said that they are playing at marriage.

“It must not be imagined that all games are sexual. Many do not lend themselves at all to it. But there are some particular pastimes of small children in which sex plays the predominant part. Melanesian children are fond of ‘playing husband and wife.’ A boy and girl build a little shelter and call it their home; there they pretend to assume the functions of husband and wife, and amongst those of course the most important one of sexual intercourse. At other times, a group of children will go for a picnic where the entertainment consists of eating, fighting, and making love. Or they will carry out a mimic ceremonial trade exchange, ending up with sexual activities. Crude sensual pleasure alone does not seem to satisfy them; in such more elaborate games it must be blended with some imaginative and romantic interest.”

This practice does not get the least bit of disapproval from the adults (56-57):

“A very important point about this infantile sexuality is the attitude of the elder generation towards it. As I have said, the parents do not look upon it as in the least reprehensible. Generally they take it entirely for granted. The most they will do is to speak jestingly about it to one another, discussing the love tragedies and comedies of the child world. Never would they dream of interfering or frowning disapproval, provided the children show a due amount of discretion, that is, do not perform their amorous games in the house, but go away somewhere apart in the bush.”

Sure enough, this custom knocks problems like ours in the head before they even start (57):

"But above all the children are left entirely to themselves in their love affairs. Not only is there no parental interference, but rarely, if ever, does it come about that a man or a woman take a perverse sexual interest in children, and certainly they would never be seen to mix themselves up in the games in this role. Violation of children is unknown, and a person who played sexually with a child would be thought ridiculous and disgusting."

Another culture which meets my approval is the Muria tribe of India. There, a building known as a ghotul stands outside every village. There, all of the children live from about the age of ten until marriage. The children of both sexes eat, dress, undress, sleep, and skinny-dip together, and with no interference whatsoever from the adults (Kamat [2002] 2018).

The system seems to work. One would expect teenage pregnancies to run rife in such an environment, but somehow, that is kept under control (Kamat [2002] 2018). The sources do not say that adult/child sex is unknown, but that is a safe bet. Sexuality in general seems to be quite healthy in that culture. Bestiality and homosexuality are unknown, and even jealousy is unknown to the tribe (Elwin 1991: 656). The divorce rate is only 3% (Elwin 1991: 200).

A third culture which passes my test is the Kreung tribe of Cambodia. When a girl reaches a suitable age (15 according to one source (Chandra 2012), 9-13 according to another source (Goodenough 2012)), the girl’s parents build a small house nearby. The girl moves into that house and chooses one boy at a time to stay with her day and night. They might have sex, they might not. If they do, they practice birth control. When the girl is sure that she has made the right choice, marriage takes place.

Here again, the sources do not specify an absence of sexual abuse of children, but here again, that is a safe bet. In this culture, divorce has been rare and rape has been unknown (Chandra 2012; MacGregor & Quail n. d.). Now, the Cambodian majority and the rest of the world have made inroads, thereby threatening this long-cherished custom. Now the tribe is seeing rapes, murders, and kidnappings, just like in the rest of the world (Down 2016; MacGregor & Quail n. d.).

And now for the Hall of Shame. In the Canela tribe of Brazil, boys and girls are separated at the ages of 6 to 14, girls are put in the hands of the men in the community and given instruction on the fine art of pleasing men. This training includes sexual relations, beginning in the girl’s early teens. Since girls are always deflowered before menstruating for the first time, the people erroneously believe that submission to sex causes menstruation.

The converse also applies. When a boy reaches an age between 12 and 14, a woman, usually one with admiration for the boy, takes him to the forest for his first lesson (Crocker & Crocker 1994: 33-34, 110-111, 156-157).

Among the aborigines of Tierra del Fuego, at the southern tip of Argentina, boys and girls are segregated and watched very carefully (Cooper 1946). Girls are later betrothed with adult males (Deniker & Hyades 1891: 171). A mere coincidence? Probably not.

If you want to go down there and call their attention to the error of their ways, good luck. Cooper (1946) asked the adults why they segregated the children and was told, "It is not good if a boy and girl come together secretly. Our forefathers were much stricter than we are today. The bad example of the whites has made us negligent. It would be better if we went back to the earlier strictness. The way we let children approach one another nowadays is not good for them!"

THEY think WE’RE wrong, just like WE think THEY’RE wrong.

For the sake of intellectual honesty, I must mention the Saramaka tribe, which is descended from runaway African slaves in Surinam. There, we find association of boys with girls in one generation, true to my prescription.

Unfortunately, that factor fails to ensure healthy attitudes toward children in the next generation, as I predicted that it would. Half of the 10- and 11-year-old girls are betrothed to older men. (Price 1993)

And now, let’s come back to our own society and ask, what shall we do? Shall we think outside the box and learn something from other cultures? Or shall we continue with our brave and noble Armageddon battle and see more and more divorces, more and more families torn apart, and more and more children being molested?

Chandra, A. 2012. Love huts for teenage girls: Tradition of Kreung tribes in Cambodia.
http://www.techpuffs.com/15454/love-huts-for-teenage-girls-tradition-of-kreung-tribes-in-cambodia/

Cooper, J. M. 1946. The Ona. In Steward, J. H., ed. Handbook of South American Indians, vol. 1: The marginal tribes. Washington, DC: Smithsonian Institution, Bureau of American Ethnology, Bulletin 143, Vol. 1: 1950125. Cited in Janssen 2002.

Deniker, J. & Hyades, P. 1891. Mission Scientifique du Cap Horn, 1882-1883, vol. 7. Paris: Gauthier-Villars et fils. Cited in Janssen 2002.

Down, A. 2016. The struggle to save teen 'love huts' in Cambodia. Broadly (March 25). https://broadly.vice.com/en_us/article/jpy7yb/the-struggle-to-save-teen-love-huts-in-cambodia

Elwin, V. 1991. The Murias and their ghotul. New York: Oxford University Press.

Goodenough, T. 2012. Cambodian fathers build sex huts for their nine to 13-year-old daughters. Daily Mail (July 16). https://www.dailymail.co.uk/news/article-2174389/Cambodian-fathers-build-sex-huts-13-year-old-daughters.html

Goldstein, M. J. 1973. Exposure to erotic stimuli and sexual deviance. Journal of Social Issues 29, 3: 197-219.

_____; Kant, H. S.; & Hartman, J. J. 1973. Pornography and sexual deviance. Los Angeles: University of California Press.

Janssen, D. F. 2002. Growing up sexually. Volume I: World Reference Atlas. Interim report. Amsterdam. http://www.sexarchive.info/GESUND/ARCHIV/GUS/SOUTHAMERICAOLD.HTM#_Contents_of_Section

Kamat, K. L. [2002] 2018. The ghotul system of education. http://www.kamat.com/kalranga/bastar/ghotul.htm

MacGregor, F. & Quail, L. n. d. Secrets of the love huts.
http://thebestworldhistory.weebly.com/uploads/8/3/0/1/8301857/lovehuts.pdf

Malinowski, B. [1927] 1949. Sex and repression in savage society. London: Routledge & Kegan Paul.

Price, S. 1993. Co-wives and calabashes, 2nd ed. Ann Arbor, MI: University of Michigan Press. Cited in Janssen.

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>Why are the children of today bundled up from head to >foot twelve months out of the year? > >Almost any parent will tell you, “Predators! >There’s one hiding behind every bush! We can allow >our children to attract predators!” > >That is understood. But there is a dilemma here: the >more clean and chaste and virginal our children are >raised, the more likely they will be to grow into >those hideous monsters preying upon children in the >next generation! > >Goldstein (1973) asked a sample of pedophiles and a >sample of control subjects how often they were exposed >to nudity and sexual activity, whether real or >portrayed, during their adolescent years. The >pedophile subjects had significantly fewer such >experiences. > >The pedophiles also reported having masturbated >significantly less than did the control subjects. >There was little tolerance of nudity in the home and >little discussion about sex in the home. > >These subjects, especially the male-object subjects, >were uncomfortable in talking about sex. >Regarding the heterosexual pedophile group, Goldstein >(1973) explains that sex came to be associated with >“sin and dirtiness.” Children, on the other hand, >came to be seen as “innocent and free of the >connotation of sin.” > >Goldstein, Kant, & Hartman (1973) found that pedophile >subjects reported more feelings of guilt or shame from >viewing pornography than either the rapist subjects or >the control subjects. Again, “fear of sex” >inhibited the subjects from seeking mature partners. >As in the Goldstein (1973) study, the pedophile group >expressed more discomfort in talking about sex. > >I contend, then, that association of boys with girls >in one generation links with healthy attitudes toward >children in the next generation, and that, conversely, >separation of boys from girls in one generation links >with unhealthy attitudes toward children in the next >generation. I furthermore claim validity for this >generalization not only for our own culture, but for >all other cultures as well. > >With this aim in mind, I shall break a cardinal rule >of scholarship, which is to refrain from making value >judgments on other cultures. > >First, I shall discuss the societies which I rate as >good. The first good culture on my list is the >Trobriand Island society of Papua New Guinea. Let’s >hear what Malinowski ([1927] 1949): 55-56) has to say: > >“At an early age children are initiated by each >other, or sometimes by a slightly older companion, >into the practices of sex. Naturally at this stage >they are unable to carry out the act properly, but >they content themselves with all sorts of games in >which they are left quite at liberty by their elders, >and thus they can satisfy their curiosity and their >sensuality directly and without disguise. > >“There can be no doubt that the dominating interest >of such games is what Freud would call ‘genital,’ >that they are largely determined by the desire to >imitate the acts and interests of elder children and >elders, and that this period is one which is almost >completely absent from the life of better-class >children in Europe, and which exists only to a small >degree among peasants and proletarians. When speaking >of these amusements of the children, the natives will >frequently allude to them as ‘copulation >amusement’ (mwaygini kwayta). Or else it is said >that they are playing at marriage. > >“It must not be imagined that all games are sexual. >Many do not lend themselves at all to it. But there >are some particular pastimes of small children in >which sex plays the predominant part. Melanesian >children are fond of ‘playing husband and wife.’ >A boy and girl build a little shelter and call it >their home; there they pretend to assume the functions >of husband and wife, and amongst those of course the >most important one of sexual intercourse. At other >times, a group of children will go for a picnic where >the entertainment consists of eating, fighting, and >making love. Or they will carry out a mimic ceremonial >trade exchange, ending up with sexual activities. >Crude sensual pleasure alone does not seem to satisfy >them; in such more elaborate games it must be blended >with some imaginative and romantic interest.” > >This practice does not get the least bit of >disapproval from the adults (56-57): > >“A very important point about this infantile >sexuality is the attitude of the elder generation >towards it. As I have said, the parents do not look >upon it as in the least reprehensible. Generally they >take it entirely for granted. The most they will do is >to speak jestingly about it to one another, discussing >the love tragedies and comedies of the child world. >Never would they dream of interfering or frowning >disapproval, provided the children show a due amount >of discretion, that is, do not perform their amorous >games in the house, but go away somewhere apart in the >bush.” > >Sure enough, this custom knocks problems like ours in >the head before they even start (57): > >"But above all the children are left entirely to >themselves in their love affairs. Not only is there no >parental interference, but rarely, if ever, does it >come about that a man or a woman take a perverse >sexual interest in children, and certainly they would >never be seen to mix themselves up in the games in >this role. Violation of children is unknown, and a >person who played sexually with a child would be >thought ridiculous and disgusting." > >Another culture which meets my approval is the Muria >tribe of India. There, a building known as a ghotul >stands outside every village. There, all of the >children live from about the age of ten until >marriage. The children of both sexes eat, dress, >undress, sleep, and skinny-dip together, and with no >interference whatsoever from the adults (Kamat [2002] >2018). > >The system seems to work. One would expect teenage >pregnancies to run rife in such an environment, but >somehow, that is kept under control (Kamat [2002] >2018). The sources do not say that adult/child sex is >unknown, but that is a safe bet. Sexuality in general >seems to be quite healthy in that culture. Bestiality >and homosexuality are unknown, and even jealousy is >unknown to the tribe (Elwin 1991: 656). The divorce >rate is only 3% (Elwin 1991: 200). > >A third culture which passes my test is the Kreung >tribe of Cambodia. When a girl reaches a suitable age >(15 according to one source (Chandra 2012), 9-13 >according to another source (Goodenough 2012)), the >girl’s parents build a small house nearby. The girl >moves into that house and chooses one boy at a time to >stay with her day and night. They might have sex, they >might not. If they do, they practice birth control. >When the girl is sure that she has made the right >choice, marriage takes place. > >Here again, the sources do not specify an absence of >sexual abuse of children, but here again, that is a >safe bet. In this culture, divorce has been rare and >rape has been unknown (Chandra 2012; MacGregor & Quail >n. d.). Now, the Cambodian majority and the rest of >the world have made inroads, thereby threatening this >long-cherished custom. Now the tribe is seeing rapes, >murders, and kidnappings, just like in the rest of the >world (Down 2016; MacGregor & Quail n. d.). > >And now for the Hall of Shame. In the Canela tribe of >Brazil, boys and girls are separated at the ages of 6 >to 14, girls are put in the hands of the men in the >community and given instruction on the fine art of >pleasing men. This training includes sexual relations, >beginning in the girl’s early teens. Since girls are >always deflowered before menstruating for the first >time, the people erroneously believe that submission >to sex causes menstruation. > >The converse also applies. When a boy reaches an age >between 12 and 14, a woman, usually one with >admiration for the boy, takes him to the forest for >his first lesson (Crocker & Crocker 1994: 33-34, >110-111, 156-157). > >Among the aborigines of Tierra del Fuego, at the >southern tip of Argentina, boys and girls are >segregated and watched very carefully (Cooper 1946). >Girls are later betrothed with adult males (Deniker & >Hyades 1891: 171). A mere coincidence? Probably not. > >If you want to go down there and call their attention >to the error of their ways, good luck. Cooper (1946) >asked the adults why they segregated the children and >was told, "It is not good if a boy and girl come >together secretly. Our forefathers were much stricter >than we are today. The bad example of the whites has >made us negligent. It would be better if we went back >to the earlier strictness. The way we let children >approach one another nowadays is not good for them!" > >THEY think WE’RE wrong, just like WE think THEY’RE >wrong. > >For the sake of intellectual honesty, I must mention >the Saramaka tribe, which is descended from runaway >African slaves in Surinam. There, we find association >of boys with girls in one generation, true to my >prescription. > >Unfortunately, that factor fails to ensure healthy >attitudes toward children in the next generation, as I >predicted that it would. Half of the 10- and >11-year-old girls are betrothed to older men. (Price >1993) > >And now, let’s come back to our own society and ask, >what shall we do? Shall we think outside the box and >learn something from other cultures? Or shall we >continue with our brave and noble Armageddon battle >and see more and more divorces, more and more families >torn apart, and more and more children being molested? > > >Chandra, A. 2012. Love huts for teenage girls: >Tradition of Kreung tribes in Cambodia. >http://www.techpuffs.com/15454/love-huts-for-teenage-gi >rls-tradition-of-kreung-tribes-in-cambodia/ > >Cooper, J. M. 1946. The Ona. In Steward, J. H., ed. >Handbook of South American Indians, vol. 1: The >marginal tribes. Washington, DC: Smithsonian >Institution, Bureau of American Ethnology, Bulletin >143, Vol. 1: 1950125. Cited in Janssen 2002. > >Deniker, J. & Hyades, P. 1891. Mission Scientifique du >Cap Horn, 1882-1883, vol. 7. Paris: Gauthier-Villars >et fils. Cited in Janssen 2002. > >Down, A. 2016. The struggle to save teen 'love huts' >in Cambodia. Broadly (March 25). >https://broadly.vice.com/en_us/article/jpy7yb/the-strug >gle-to-save-teen-love-huts-in-cambodia > >Elwin, V. 1991. The Murias and their ghotul. New York: >Oxford University Press. > >Goodenough, T. 2012. Cambodian fathers build sex huts >for their nine to 13-year-old daughters. Daily Mail >(July 16). >https://www.dailymail.co.uk/news/article-2174389/Cambod >ian-fathers-build-sex-huts-13-year-old-daughters.html > >Goldstein, M. J. 1973. Exposure to erotic stimuli and >sexual deviance. Journal of Social Issues 29, 3: >197-219. > >_____; Kant, H. S.; & Hartman, J. J. 1973. Pornography >and sexual deviance. Los Angeles: University of >California Press. > >Janssen, D. F. 2002. Growing up sexually. Volume I: >World Reference Atlas. Interim report. Amsterdam. >http://www.sexarchive.info/GESUND/ARCHIV/GUS/SOUTHAMERI >CAOLD.HTM#_Contents_of_Section > >Kamat, K. L. [2002] 2018. The ghotul system of >education. >http://www.kamat.com/kalranga/bastar/ghotul.htm > >MacGregor, F. & Quail, L. n. d. Secrets of the love >huts. >http://thebestworldhistory.weebly.com/uploads/8/3/0/1/8 >301857/lovehuts.pdf > >Malinowski, B. [1927] 1949. Sex and repression in >savage society. London: Routledge & Kegan Paul. > >Price, S. 1993. Co-wives and calabashes, 2nd ed. Ann >Arbor, MI: University of Michigan Press. Cited in >Janssen.
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