Embera native American by Thierry Leclerc

The Emberá people , also known in the historical literature as the Chocó or Katío Indians are an indigenous people of Panama and Colombia. In the Emberá language, the word ẽberá can be used mean person, man, or indigenous person, depending on the context in which it is used. There are approximately 33,000 people living in Panama and 50,000 in Colombia who identify as Emberá. (Wiki)


(Mujeres de la etnia Emberá en desfile celebrado en Chitré, capital de la provincia de Herrera, Panamá.

by Ayaita

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New Caledonia.Indigenous Men with-Penis Gords


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Sexual and amorous rites world cultures (English version)

Sexual and amorous rites world cultures | CANAL CULTURE.(English version)

Sexual and amorous rites in world cultures

By Naomi Maza

“Of the 2,570 pages I have written, only 280 (ie, 10%), dealing with sexuality. Who would dare to say that this case represents only one-tenth of our conscious concerns, both between and among indigenous Europeans? ”   Verrier Elwin, anthropologist.

“You can not smoke either fresh fish if you put the fire on top.  Put the wood underneath ”   Proverb ethnicity gun .

 By Naomi Maza

In  mendi tribe of New Guinea, a curious courtship called “het tanim occurs  . During the meeting, courting couples  rubbed  each other with increasing rapidity. Finally, make love on the floor, covered with leaves of sugarcane.

 The town of Lleida  Isil , Spain , has preserved an ancient festival of sexual initiation: Failures Isil. The evening before the summer solstice, the rising young singles to find more high solar fire surrounding peaks at sunset down loading logs pinned to the back. In the village await the single girls each pick a guy, that gives you a bunch of floors  and abortive aphrodisiac . Then, spend the night together.
In 1938 it was noted that young  Dahomey  carry on his left cheek scarification in a small circular shape. This signal pales when excited, which means that’s where you have to kiss them. In the inner thighs had a network of disturbing calls incisions Zidon ( “push me” ).
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African Warrior – National Geographic Photo Contest 2011 – National Geographic

African Warrior – National Geographic Photo Contest 2011 – National Geographic.

African Warrior

Photo and caption by Amit Bar

Bodypainted woman with a masker, spear and shield

Location: Doetinchem, The Netherlands

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У нас все-таки длиннее, чем у американцев

У нас все-таки длиннее, чем у американцев.

И ученых, и простых граждан всегда интересовали размеры мужских половых органов. Только обыватель подходит к этому вопросу эгоистично: «У меня длиннее, чем у других?», а наука рассматривает данную проблему глобально — в масштабе стран и народов. Ученые пытаются понять, с чем связано неравенство в размерах пениса в разных частях света
Ученые пытаются понять, с чем связано неравенство в размерах пениса в разных частях света

Ученые пытаются понять, с чем связано неравенство в размерах пениса в разных частях света

Медицинская статистика способна залезть даже в самые интимные зоны человеческого бытия. Составители World Penis Average Size Studies Database ухитрились собрать данные о длине мужского полового органа почти во всех странах мира. Понятно, что речь идет об усредненных показателях, ведь в одной и той же популяции могут быть как карлики, так и гиганты.

Лидерство в этом рейтинге принадлежит Демократической Республике Конго. Там средняя длина мужского достоинства составляет почти 18 сантиметров. На другом конце списка Южная Корея — тамошние мужчины недотягивают даже до 10 сантиметров. Разница почти в два раза. Россия в этом списке находится чуть ниже середины — 13,21 сантиметра. Немного обидно, но у жителей США еще меньше — 12,90 сантиметра.

На карте усредненных пенисов видны явные региональные особенности. У африканцев, живущих южнее Сахары, они самые длинные и толстые. У латиноамериканцев чуть поменьше, но тоже вполне убедительные. Европейцы в этом отношении неодинаковы, но до  крайних значений ни в одной стране не доходит. Самые маленькие органы у жителей Восточной Азии: корейцев, японцев, вьетнамцев, камбоджийцев и др.

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Study examines the same-sex relationships of Medieval Arab Women

Study examines the same-sex relationships of Medieval Arab Women.

A recent article suggests that lesbian activities of women in the medieval Arab world were far more common and open than is commonly believed, or would be considered acceptable in today’s Middle East. In the article, “Medieval Arab Lesbians and Lesbian-Like Women,” Sahar Amer describes the large amount of material related to this topic, as well as the difficulty in accessing some of these records.

Amer, a professor of of Asian and International Studies at the University of North Carolina, Chapel Hill, explains that the topic of lesbianism is described in various medical texts dating back as far as the 9th century, a condition they explain is innate and lifelong. The reason why some women are lesbians was also written about – a 9th century physician named Yuhanna ibn Masawayh, believed that “lesbianism results when a nursing woman eats celery, rocket, melilot leaves and the flowers of a bitter orange tree. When she eats these plants and suckles her child, they will affect the labia of her suckling and generate an itch which the suckling will carry through her future life.”

Arab literature also has several examples of women were involved in same-sex relationships – a catalog from the late 10th century names twelve books which seem to be about two women. One of the more popular stories was that of Hind Bint al-Nu`man, the Christian daughter of the last Lakhmid king of Hira in the seventh century, and Hind Bint al-Khuss al-Iyadiyyah from Yamama in Arabia, known as al-Zarqa’, who were praised by poets and writers for their devotion to each other.

Also, Arabic texts related to eroticism also mention lesbian women. The thirteenth-century Tunisian writer Shihab al-Din Ahmad al-Tifashi describes the local lesbian community, and how these women taught each other various practices. Amer uses this evidence to explain, “Arab lesbians were both named and visible in medieval Arabic literature. Moreover, and in contrast to their status in the medieval West in the same period, for example, Arab lesbians were not considered guilty of a “silent sin,” and there is no clear evidence that their “crime” was punished by death. In fact, lesbianism in the medieval Islamicate literary world was a topic deemed worthy of discussion and a lifestyle worthy of emulation.”

Amer also notes that Islamic legal texts have very little to say about same-sex relations and practices between women, and that perhaps it was considered an acceptable alternative for women in avoiding sex with other men outside of marriage. For example, a 14th century Arab writer, explains, “Know that lesbianism insures against social disgrace…”

The author does point out that “we must not rush to equate the medieval Arabic Islamicate notions of female-female sexuality with modern Western notions of lesbianism and sexual identity, for the very categories of heterosexuality and homosexuality are modern Western concepts, as many scholars have demonstrated, and do not have parallels in the medieval Arabic tradition.” But her research does suggest that scholars should reconsider some of their notions about the social history of the Islamic world during the Middle Ages.

The author also writes about some of the challenges of doing research in this field. Although various writings about sexuality and eroticism were popular in the medieval Arab world, Amer found it difficult to access these texts today. She notes how she had to have a male friend secretly buy a copy of a printed edition of a work called the Encyclopedia of Pleasure from a Cairo bookseller, and that publishers had gone to great lengths to avoid running afoul of government censors, including putting the image of a large red tree on each page.

Sahar Amer’s article, “Medieval Arab Lesbians and Lesbian-Like Women,” appears in the Journal of the History of Sexuality, Volume 18:2 (2009). She has also recently published the book Crossing Borders: Love Between Women in Medieval French and Arabic Literatures.

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~ Нити моей жизни ~ – Черепа племён охотников за головами Асмат, Нага и Даяк

~ Нити моей жизни ~ – Черепа племён охотников за головами Асмат, Нага и Даяк.

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Turkic People  What do these people in the photos…

Turkic People  What do these people in the photos….

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An anthropologist on the moon: Anthropology Blog.: When men give birth: the couvade.

An anthropologist on the moon: Anthropology Blog.: When men give birth: the couvade..

Huichol couvade.
“While she is in labor, the Huichol husband sits on the beams placed on his head with a rope tied to the testicles. Every time you have a contraction, the mother pulls the rope. Eventually, the husband felt so much joy the birth of the child and the woman. ”  
Males of many companies try to “prove” that they, like women (or even instead of) make babies. In many places there are means or other rituals to emphasize the importance of men in the reproductive process. 
The custom to father involvement more directly in reproduction-and give him more credit for what his wife is doing is called couvade,
Couvade (the French couver “incubate”), customby which the mother during childbirth or immediately after you give your bed the father, and sometimes it’s spoiled and she section. 
From the point of view of some women, the couvade is a way that men used to prevail in the process of pregnancy and birth , where they do not have a natural function. For others, the couvade was another way to cheat death. ‘s husband came to be the lightning rod of women, was a brave and assumed the blows of evil spirits. ‘s husband waited in fatal delivery time in bed, fed him as if it were a delicate parturiente, while women performed household chores and tried to warn their status no spirit. still today in some regions of Switzerland and Germany, exposes husband shirt, dress pants whose the mother on the first day you leave home.
Whatever the reason was, anthropologists and geographers from around the world have documented the extent of this practice in both South America, New Guinea and in the states of Nayarit and Jalisco in Mexico. Enrique Gaspar House published in 1924 a tour couvade customs of half the world.

The Huichol tribe
 (now self Wixarica ) settles in Sierra Madre, in the state of JaliscoMexico . It is one of the most remote tribes of current cultures that can be found in North America. Due to this isolation have preserved many of its most archaic traditions and customs. They think that childbirth is a time of great pain and great pleasure, and believe that both pain and joy should be shared by men and women.According Adele Getty:
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