For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.
(Isaiah LXV, 17 King James Version)
The FA’AFAFINE Model
Acknowledging the Third Gender
In the South Pacific, there is a culture that provides a model or blueprint for developing a New Order where the effeminate can be effectively reclassified as a social group and effectively integrated into society in a way that capitalizes on their natural and normal feminine personality traits.
In many cases, these boys not only exhibit effeminate visual characteristics, but they are chemically and genetically half-male and half-female. In the most extreme cases, they have what is called Klinefelter Syndrome which is a rare genetic disorder that occurs in one out of five hundred male babies. (As many as 300,000 in the USA and five million Worldwide) These boys have an extra X chromosome and have what is called an XXY condition. They are born with wide hips, big, well-rounded womanly figures, and breasts.
These effeminate boys tend to be shy and submissive, and their feminine characteristics make it impossible for them to function as real men. Physically, genetically, chemically, emotionally, and psychologically, these boys are so much like little girls that they should truly have their own legal classification with a separate set of laws that govern their interaction with genetic men and women.
If these boys are identified at an early age and are started on hormones, they will develop normal female breasts, soft skin, curvy figures and will be totally and completely passable by the time they are teenagers. The laws should be changed to provide public health screenings to identify these boys at an early age so that their treatment can begin at a time when it can be very effective in transforming them into pretty, beautiful, soft, feminine girls.
Medical research and studies indicate that these boys will adjust with little difficulty to their new feminine roles if they are identified at an early age and their transformation takes place prior to their teenage years.
Most of these boys already know from an early age that they are different from others, and they frequently express anxiety, embarrassment, and even hatred towards their male genitalia and in some cases openly wish it could be removed. In most cases, these boys think they are a girl in a boy’s body and as a result, they eagerly and enthusiastically embrace the medical, surgical, and psychological transition because it enhances their self-esteem and it feels so natural to them, and it aligns so well with their own perceptions of their sexual gender identity.
There is a culture in the South Pacific on the island of Samoa that does identify these boys at an early age, and these are called Fa’afafine. Their society gives them a special role where they assist the women of the house, learn feminine skills, and are married to a couple for life. They perform in the family as females assisting with domestic chores and providing sexual services to the man or men in the household. The Fa’afafine are honored and held in high esteem by the culture, society, and families of their group.
Here is the link to a video documentary of the Fa’afafine phenomenon:
Fa’afafine is the gender feminine or third-gendered people of Samoa. A recognized and integral part of traditional Samoan culture. Fa’afafine born biologically male, embody both male and female gender traits. Their gendered behavior typically ranges from mundanely masculine to extravagantly feminine.
Fa’afafine may be viewed as a third gender-specific to Samoan culture, however, the desire to assume a feminine third gender role is a powerful human sexual need in all cultures and societies; this is a universal aspect of the human condition.
If western society adopted the Samoan model, there would be no guilt, shame, or embarrassment when engaging in what would now be considered a normal and natural part of sexual development and maturation into a desirable third gender individual.
The word Fa’afafine includes the causative prefix “fa’a” meaning “in the manner of” and the word “fafine” meaning “woman“. It would be a mistake to attribute a western interpretation and mislabel the fa’afafine as “gay” or “homosexual”.
In Independent Samoa, the people claim that there is no such thing as a fa’afafine being gay or homosexual. Fa’afafine as a third gender, have sexual relationships almost exclusively with men who identify as heterosexual. They do not have sex with other fa’afafine or with women. In fact, this third gender is so well accepted in Samoan culture that most Samoan men would state that they had a sexual relationship with a fa’afafine at least once in their lifetime.
Being a fa’afafine is said to be a thoroughly enjoyable lifestyle. Many would state that they loved engaging in feminine activities as children such as playing with female peers, playing female characters during role play, dressing up in female clothes, and playing with female gender-typical toys. Some fa’afafine recall believing they were girls in childhood but as they became adults, began to realize they were different from other genetic girls.
There is little to no ridicule nor displeasure with a biologically male child who states that he is a girl or wants to become more feminine in Independent Samoa.
For instance, one study showed only a minority of parents (20%) tried to stop their fa’afafine sons from engaging in feminine behavior, proving that being pushed into the male gender role can be upsetting to many fa’afafine. A considerable number stated that they hated masculine play such as rough games and sports even more than females did as children.
The Fa’afafine in Samoan Culture
Viewed as highly intuitive and creative, most Samoan families are said to have at least one fa’afafine member and sometimes more in their household. While dependent on one’s own societal family, fa’afafine are also members of a communal family within the fa’amatai family systems.
Far from enduring a stigma attached to what many societies perceive as deviant homosexual behavior, Samoans traditionally recognize the fa’afafine as an essential third gender and afford them total respect and acceptance for their commitment and complete role acceptance of a woman.
While gay or homosexual relations are frowned upon in Samoan society, sex with a fa’afafine is not considered homosexual nor degenerate in any regard whatsoever. In fact, it is said that a young Samoan man’s first sexual experience is often with a fa’afafine.
In Western Societies, the benefits of introducing young men to frequent sex and encouragement of their first sexual experience with the third gender would be beneficial. This sexual practice could reduce and even eliminate unwanted pregnancies. Encouraging males to experiment initially with the third gender could relieve the natural and normal teenage sexual desires. This would give teenage genetic girls time to mature, develop emotionally and become educated.
There would be no problem with identifying and selecting those who would want to participate in this program since many of these effeminate boys’ first sexual experiences already occur in our current culture at incredibly young ages.
Most of these boys at a noticeably early age engage in experimentation where their natural sexual desires and curiosity lead them into situations where they are manipulated, seduced, and/or tricked into assuming the female role in sexual activities with older boys, adult neighbors, coaches, scout leaders, camp counselors, lifeguards and in some cases, close male relatives. –K.Kuntz