Le mythe occidental de la sexualité polynésienne

Tcherkézoff, Serge

doi:10.3917/puf.tcher.2001.01

Cited by 32 publications

(8 citation statements)

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“…La société polynésienne m'est apparue comme une société de grande tolérance, et le maintien et la considération du statut des Mahus s'explique peut-être dans le temps par un relatif déficit de judiciarisation et de psychologisation de la vie publique (Lacombe, 2008). La faiblesse du discours normatif autorise une expression de comportements anomaux (anomie : qui s'écarte de la règle, et non anormalité), du moins en apparence (Lacombe, 2008 ;Tcherkezoff, 2001). Il est possible que cette tolérance et cette douceur polynésiennes qui frappent le visiteur étudiant et écrivant cet article constituent autant une construction fantasmée qu'une réalité.…”

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Les RaeRae et Mahu : troisième sexe polynésien

Stip

2016

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Découvrir la revue Citer cet article Stip, E. (2015). Les RaeRae et Mahu : troisième sexe polynésien. Santé mentale au Québec, 40(3),[193][194][195][196][197][198][199][200][201][202][203][204][205][206][207][208] Being Mahu has a cultural meaning, recognized in the history of Polynesian society, and cannot be considered as a medical or psychiatric condition. Being RaeRae extends the transformation to possible hormone therapy and surgery; the traditional social role (education, tourism) of Mahu is retained but in some cases is influenced by prostitution and at-risk homosexuality. Bibliographic sources and method We conducted a literature search using several medical, social, and anthropological bibliographic sources (MedLine, Google Scholar, PsycINFO, DUMAS). We used the terms RaeRae, Mahu, Polynesian androphilia, and Polynesian sexuality. We found 20 articles and theses. Some articles discuss a very similar condition in Samoa (fa'afafine). In addition, Mahu seems to be a derogatory term for a male homosexual or drag queen in the Hawaiian Islands. RaeRae and Mahu remain present and visible today. They are integrated into local professional and cultural life and are accepted, as long as their sexuality remains unspoken and invisible, which is more difficult for RaeRae. We describe the phenomenon and its context and the sociocultural hypotheses. We retain a reference connected to tacit knowledge of Polynesian sacrificial rites: Mahu did not undergo sacrifices the victims of which had to be men. A general discussion must be envisaged concerning the DSM-5, transgender identity and stigmatization. For instance, in Hawaii, people who identify as transgender continue to suffer high rates of violence, sexual assault and discrimination. The description contributes to an investigation of the limits of considering gender as binary; rather, it is a continuum not governed by the medicalization and psychologization of a cultural feature, which is also recognizable in other cultural areas including among the Amerindians. Results and contents

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Les RaeRae et Mahu : troisième sexe polynésien

Stip

2016

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“…A few exceptions concern the Pacific islands, which are places that nourished Western love fantasies since the start of their exploration by Europeans in the 18 th century. The most prominent example in this regard is Margaret Mead's work on the Samoa Islands from the 1920s (Tcherkézoff 2001;. South of the Mediterranean, until the 1980s, anthropologists were interested mainly in kinship, with a special focus on the specificities of the so called 'Arab marriage' between parallel patrilateral cousins, in many cases without taking into consideration the sentiments involved (Ayoub 1959;Barry 1998;Bonte 1994;Bourdieu 1972a;Chelhod 1965;Cuisenier 1962;Holy 1989;Khuri 1970;Lévi-Strauss 1959;Murphy and Kasdan 1959;Ottenheimer 1986;Tillion 2007).…”

Section: Finding a Place For Love In The Anthropology Of The Arab Worldmentioning

confidence: 99%

Reinventing Love?

Maffi¹,

Fortier²,

Kreil³

2018

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Her research focuses on love experiences among young people in Muscat, the capital of the sultanate of Oman. She analyses the declensions of love and its representations in the marriage system, as well as the religious, political and educational milieus with a particular focus on globalization. Her research interests include affects and intimacy at the crossroad between gender studies, anthropology of emotions, youth and urban studies.

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“…There could not have been a more mentally seductive concoction (Freeman 1983(Freeman , 1999. The imputed sexual freedom and promiscuity of the Samoans was quickly and uncritically assimilated as another variant of free love and sensuality in tropical paradise, deemed endemic to South Pacific islanders and confirmed by a long procession of scholarly, and not so scholarly, prose (Connell 2003;Tcherkézoff 2001). The magnetic attraction of such unsullied fantasies continues: in 2001, the box office hit Castaway (starring Tom Hanks) was filmed on Monuriki Island ( Yasawa Group, Fiji) while separate rounds of the TV-serialised crowd puller Survivor were filmed on the islands of Pulau Tiga (Malaysia) and Nuku Hiva (Marquesas Group).…”

Section: The Woman and Her Workmentioning

confidence: 99%

THE COMING OF AGE OF ISLAND STUDIES

Baldacchino¹

2004

Tijd voor Econ & Soc Geog

160

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This paper presents insights into the emerging academic field of ‘island studies’, defined as the interdisciplinary study of islands on their own terms. This exposé is undertaken in two ways: conceptually, by means of a critical and judicious review of the literature across a number of disciplines; and analytically in relation to what is probably the most popular scholarly piece of non‐fiction based on an island society written to date –Coming of Age in Samoa by Margaret Mead.

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Le mythe occidental de la sexualité polynésienne

Cited by 32 publications

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Les RaeRae et Mahu : troisième sexe polynésien

Les RaeRae et Mahu : troisième sexe polynésien

Reinventing Love?

THE COMING OF AGE OF ISLAND STUDIES

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