Levels and sources of adolescents' sexual knowledge in traditional societies: A cross-sectional study

Gender rules, patriarchy, and cultural taboos on sexual issues in traditional societies may compel adolescents to seek sexual information from informal and inadequate sources. The aim of this cross-sectional study was to determine whether the level and sources of sexual knowledge differed by gender in the traditional community comprising Palestinian-Israeli high school students. Guided by the Human Ecological Systems Model and informed by a community-based participatory research approach, a convenience sample of high school students (n = 558) was recruited. Although findings indicated that both boys and girls had low levels of sexual knowledge, the areas of knowledge deficits varied by gender. The model demonstrated good fit for boys but not for girls. Post hoc analyses indicated that girls obtained sexual knowledge solely from close family members, while boys obtained sexual knowledge from multiple sources. Very few students of either gender obtained sexual knowledge from doctors or nurses, but with community input on cultural issues, nurses can play a pivotal role in creating comprehensive, school-based sex education for adolescents living in traditional societies.

The Cultural and Methodological Factors Challenging the Success of the Community-Based Participatory Research Approach When Designing a Study on Adolescents Sexuality in Traditional Society

Youth growing up in traditional cultures are split between the messages that they receive on sexuality from their families and those they receive via the internet depicting values of Western culture. The Palestinian-Israeli community, a national, ethnic, and linguistic minority, is an example of this situation. The purpose of this community-based participatory research study is to describe the challenges and lessons learned about launching a community advisory board (CAB) in studies on the taboo topic of adolescent sexuality. Using content analysis, we identified two necessary conditions to convene a CAB on adolescent sexuality in a traditional community: (a) an insider academic researcher, fluent in the native language, able to discuss the linguistic difficulties of sexual terminology and (c) the recruitment of motivated, community activists who were knowledgeable on the topic. The mostly traditional society of Palestinian-Israelis shuns discussions on sexuality; but with these two conditions, the study was a success.

The adjustment process of young Bedouin women who were child brides

Qualitative study explores the adjustment process of young Bedouin women in Israel who were minors and legally underage when they married. Child brides have always existed in Bedouin society, which sees marriage as a social and religious framework that protects the girl. This study's participants, 30 young women who were 13-17 when they married, shed light on the long and continuing process of adjustment, the sharp transitions in their lives, and their cognitive assimilation of married life. Their stories allow a glimpse of how a generation of young women within a traditional, strongly patriarchal society is starting to challenge accepted traditional practices. The case of Bedouin society may be relevant to other traditional societies, to indigenous peoples, and in general to the issue of child marriage that is so widespread globally. Child brides, a worldwide phenomenon, have always existed in Bedouin society, which sees marriage as a social and religious framework that protects the girl and her family from dishonor. Such marriages continue despite legal prohibition. This qualitative study in the phenomenological tradition explores the adjustment process of young Bedouin women in Israel who were legally underage when they married. The participants, 30 young women who married at ages 13-17, were recruited from the case loads of social workers in southern Israel. Data were obtained through in-depth semistructured interviews. The data shed light on the women's long and continuing process of adjustment, the sharp transitions in their lives, and their cognitive assimilation of married life and motherhood. Optimism that everything will work out and individual and family resilience are important factors, but the adjustment process is different for each of two groups of the participants: In one group, the girl met her prospective husband before marriage, was engaged for at least 6 months, and was prepared by her family for marriage and intimate relations. In the second group, the girl did not know the prospective husband, was engaged very briefly (up to 1 month), was not prepared for marriage, and was not asked for her opinion or consent. For the second group, the adjustment process was longer and more difficult. The stories of both groups reveal how a generation of young women within a traditional, strongly patriarchal society is starting to challenge traditional practices, including the husband's dependence on his family and the mother-in-law's interference, although ultimately they conform to their society's norms. Social services need to be aware of the processes these young women are undergoing and to build suitable intervention programs for them, their spouses, and their families. Also needed is a program that will explain to girls and their families the implications of marriage at a young age. The case of Bedouin society may be relevant to other traditional societies, to indigenous peoples, and to the global issue of child marriage. This article contributes to global knowledge by presenting the world of these young women, members of a society that is undergoing powerful changes that have weakened the traditional establishment but that still clings to such values as honor and male supremacy.

Sleep variability and nighttime activity among Tsimane forager-horticulturalists

OBJECTIVES

A common presumption in sleep research is that "normal" human sleep should show high night-to-night consistency. Yet, intra-individual sleep variation in small-scale subsistence societies has never been studied to test this idea. In this study, we assessed the degree of nightly variation in sleep patterns among Tsimane forager-horticulturalists in Bolivia, and explored possible drivers of the intra-individual variability.

METHODS

We actigraphically recorded sleep among 120 Tsimane adults (67 female), aged 18-91, for an average of 4.9 nights per person using the Actigraph GT3X and Philips Respironics Actiwatch 2. We assessed intra-individual variation using intra-class correlations and average deviation from each individual's average sleep duration, onset, and offset times ( ɛ¯).

RESULTS

Only 31% of total variation in sleep duration was due to differences among different individuals, with the remaining 69% due to nightly differences within the same individuals. We found no statistically significant differences in Tsimane sleep duration by day-of-the-week. Nightly variation in sleep duration was driven by highly variable sleep onset, especially for men. Nighttime activities associated with later sleep onset included hunting, fishing, housework, and watching TV.

CONCLUSIONS

In contrast to nightly sleep variation in the United States being driven primarily by "sleeping-in" on weekends, Tsimane sleep variation, while comparable to that observed in the United States, was driven by changing "bedtimes," independent of day-of-the-week. We propose that this variation may reflect adaptive responses to changing opportunity costs to sleep/nighttime activity.