SATURDAY, OCT 1, 2016
Aipokit Sex
Knowing when to stop
Eric Lee, A-SOCIATED PRESS
TOPICS: ZERO POPULATION GROWTH, FROM THE WIRES, TRADITIONAL SEX
Abstract: Aipokit is Tikopia spelled backwards, a small Pacific island where humans managed their population in ways that civilized humans reject. Details are absent, so possible details have to be imagined, or should be to understand alternatives to Malthusian checks on population which civilized humans also reject..
TUCSON (A-P) — A voyaging canoe with 29 humans and two bred sows, escaping from an island that had filled up, land on a small, isolated, uninhabited (by humans) island. The island and surrounding sea could sustainably provide for the needs of maybe 900 humans. In five generations, 100 years, the island would be full (900 people) and half of the descendants of the 29 comprising the sixth generation (900 people) would have to voyage elsewhere, or end up eating each other as the island could not support 1,800 people. Even if fishing efforts were doubled (resulting in collapse of the fishery), the 3,600 people of the seventh generation could not be supported. The first 100 years would be years of seemingly endless prosperity, everyone could have as many children as they felt like, but the sixth or seventh generation would be unlike any those humans then living could remember. There were no large trees to make voyaging canoes and one of the 29 founders could foresee a problem.
To avoid having to kill or be killed, the 29 had voyaged beyond the horizon. The island they had come from was larger. It had taken the original colonists of that island six generations, doubling their population every 20 years (a mere 3.5% growth rate), to fill the island. On this new island, without the ability to make voyaging canoes, zero population growth would have to occur within the fifth generation. Changes in their sexual practices were implied, given that they had no effective form of natural or artificial birth control.
Kopai, the worrier, had realized that for zero population growth, only the death of one in the fifth generation could allow for the birth of another. Those wanting to have a child would have to get on a list and the next in line would ask the community for permission. The death of one would be their permission. There could be no exceptions and any child born without permission would have to be humanely put to death. Among our hunter-gatherer ancestors, infanticide was widespread, a natural and normal practice, one learned the hard way as the consequences of not managing population was worse. Beyond a point, such as cancer in a body, continued growth in any environment has a bad outcome.
To avoid infanticide, abortion could be tried and would be by some even if success (death of the fetus and not the mother to be) was a 50/50 proposition. To avoid the death of women by abortion or secondary to live birth to be followed by infanticide, avoiding pregnancy was preferable. That pregnancy resulted from ejaculation in or on the vagina was known. That males are driven to ejaculate was known. Ejaculating in a vagina was a preference for some (heterosexual males) and not a need. Homosexuality was not an issue and by the fifth generation should be universally admired and praised as would be all who chose to live celibate lives.
By the fifth generation a new norm for heterosexuals would be needed. The transition should begin immediately, however, so Kopai and his wife, Sayi, considered the possibilities. Sayi could abstain. She was not as driven as Kopai was, but preferred to not abstain. Kopai could masturbate, and when Sayi was not feeling inclined, did, perhaps with Sayi's help, but he also preferred to not abstain. Yet they needed to abstain from vaginal intercourse when pregnancy was to be avoided, which left all other sexual practices. This seemed a minor concession to avoid having their descendants ending up killing and perhaps eating each other.
To avoid casual, mindless sex, Kopai built a "Man hut" next to the larger hut his wife, children, and female dependents (e.g. her mother, his aunt) lived in. This turned out to be a preferred arrangement by all. When they had slept together they had had to wait until the others were asleep and have sex quietly. A new norm was, "never have sex indoors." Now they left all behind and met in the garden plot to make love openly, in full view of the stars themselves. The beach was alternative. Either could suggest a rendezvous and either could decline, with or without apologies or explanation. Kopai was favored by making romantic offerings before suggesting a rendezvous. Soon he made it a "rule of rendezvous" that "she comes first," always. If Kopai failed to please his goddess, he expected no favors. Sayi complied and allowed Kopai to pleasure her first, after her own fashion, for as long as she could endure, until she had been caressed, kissed, rubbed the right way, and had orgasmed enough to feel ever so satiated. The need for sexual breast stimulation was understood. If Kopai had done right and well, Sayi was happy to reciprocate. Sometimes a hand job was enough. Sometimes she would lube her butt cheeks and Kopai's thrusting between them was enough. Sometimes thrusting between her breasts was enough. Sometimes her kisses and sucking was enough. Sometimes, such as after Kopai had been exceptionally attentive, Sayi would allow anal intercourse. After Kopai was satisfied, they could cuttle until the children came looking for them in the morning or Sayi returned home.
Kopai and Sayi came to have an altar high up in a place only they would look. They made sacred figurines, and later had an artesian make figurines for them, showing a couple having non-vaginal sex in preferred ways. To suggest a rendezvous, one would put up a figurine, or series of figurines, depicting what the putter upper had in mind. The figurines could be rearranged, added to or removed to communicate alternative proclivities. Suggestions would be placed on the margin of a circle. A strong preference would be indicated by placing the figurine on the margin but mostly in the circle. Disinterest would vary from putting the figurine just touching the outside of the circle to removing it entirely to express rejection of the suggestion. When the marginal figurines tell an agreeable story, the one accepting the invitation moves the figurines into the middle of the circle. All that remains is the where and when.
They pretended they were the fifth generation and it was not time to be with child. Sayi appreciated the delay in again being with child. Their sexual practices were different but no less satisfying. Indeed, with the "she comes first" rule, it was more so for both. Vaginal intercourse was not compulsory and when they decided to have another child, they were free to make love without inhibition. Vaginal intercourse was good, but alternatives were tolerable to enthusiastically embraced.
After a few years of practice, of working out the kinks, they taught the others both the whats and the whys. The others remembered the days of horror, and they changed their ways. All taught the next generation the whats and the whys. Their descendants had no memory of the horror, but the sexual practices they were taught seemed utterly natural and normal. They all came to ask the community's permission, and until the fifth generation, it was readily given, though per tradition, couples were asked to wait, at times for several years, for no reason other than to know for themselves that waiting was doable.
The sacred figurines were popular and became a cherished tradition. A village figurine hut served as a sort of lending library. A couple could borrow one or more for mutual consideration, for a test drive in the sacred circle. Any personal figurine that either partner considered a "no" was donated to the library. The figurines served as the basis of sex education and favorites became family heirlooms. Sons and daughters were gifted figurines on reaching puberty. Dating couples would share their collection to assess compatibility before becoming too involved.
A baby figurine added to the edge of the circle meant the couple was on the list. Couples requesting parenthood were not automatically put on the list as any community member could share concerns that the couple would not be good parents and the community would judge the couple's ability to provide for and enrich their child and the community's citizen to be. The vaginal intercourse figurines would be presented to the couple by the community, in a solemn ceremony, when permission to become pregnant was granted. The couple would publicly renew their vowels to one another and to be worthy parents of the sacred child they hoped would come.
The horrors of an unplanned, unpermitted pregnancy (abortion, infanticide as post-birth abortion) are easy for non-Aipokitans to think about with near infinite disgust, contempt, and moral indignation (bordering on infinite self-righteousness) mixed in. But such horrors need to be compared to the near unthinkable horrors of overshooting the island's carrying capacity, inter and intra clan violence, island wide collapse of the life-support system (ecosystem), and possible ending of all human life (not counting that of other island species) on the island as happened on some South Pacific islands. Some formerly inhabited isolated islands (e.g. Pitcairn) ended up depopulated to one human, soon followed by zero.
Of course effective birth control would be a potential game changer. When birth control became available on the island, the only change was that when no child was wanted, vaginal intercourse was an option. Other practices continued. The old ways had worked, and some, merely to avoid the unneeded expense of birth control, continued them.
In Federation culture the "she comes first" rule was retained. The coming matriarchy will be a de facto matriarchy, and not, as the patriarchy had been, an ideology of matriarchism. The natural superiority of women is the fact which does not go away because ignored. Anthropologically speaking, de facto matriarchy is, has been, and will be selected for again because it is what works right and well over the long run, unlike patriarchy which only serves for expansionist empire-building. Women will almost unnoticeably "rule" without being so rude as to belabor the fact. Men will be encouraged to debate an issue for several weeks, endeavoring to come up with the best possible plan to deal with it. They'll go home and inform their better halves of their consensus. The women (some), without even needing to consult with one another, will suggest, in a manner the fragile male ego can understand, some points to consider. The men will gather again, reconsider their plan, and end up agreeing to a plan of action or avoidance that happens to be what the women also think/intuit is best. The plan will feel like the culmination of several weeks of hard work, and the men can take credit for the details. The women will value the men as needed. If the women have 'concerns' the men neglected, the men will respect the women's best-guess judgement.
What would an ideology of matriarchism be like if women were like men? What if women were so backward as to objectify men? What follows involves gross parody:
In an ideologically based matriarchy the proper handling of 'firelegs' will be taught to all young women. In the patriarchy of the past, proper firearm handling had been widely covered, by many experts (actual and self-accredited) in countless books, articles and videos, but little was known of the proper use of firelegs. The following guide is for women only. Men with a love of firelegs should consider alternative, more advanced guides.
Firearms (ask any atavistic gun lover) love to be fired and fondled—both. Likewise with firelegs. Guns have safety catches which should always be on when being handled, and off only to fire them. Knowing how to set or release the safety is more fundamental and important than knowing how to pull the trigger. Likewise, firelegs have a safety and making sure the safety is always on (except to shoot them off) is critical.
While all guns today come with safeties, untrained firelegs are more eighteenth century as they were not manufactured with safeties, requiring women to add them. Fortunately most firelegs can be trained. If yours is too old school, consider trading it in for a teachable model.
Since firelegs are typically used in the prone position, the side-lying rule is upper leg forward to activate the safety feature. In a forward position the firing pin is covered. If to your backside, the upper leg should be against your lower leg. As an extra precaution, put your upper foot on your fireman's upper leg to communicate that you intend for the safety to be on. Alternatively gently turn your fireman to face away from you on his side with upper leg forward to cover the firing pin. You can now embrace, rub, stroke and otherwise fondle your fireleg safely. You can even rub your firebox on his buttock a bit to see if you are feeling up to being ignited — so long as you don't rub his firing pin. You should be able to enjoy fondling him without risk of him accidentally going off, of discharging prematuring (unless you have a hair-trigger model).
Well trained firelegs have special features. When facing you with upper leg forward, perhaps between your legs, a modern firelegs will fondle you should you invite him to. High-end models can be activated by a wiggle, or by taking a hand and putting it where you want to be touched. Some will even kiss your neck (etc.) when you ever so slightly convey that you are ready and willing. With safety on, a good pair of firelegs can rub you in all the right ways, as you indicate by sound, touch, and movement. Since women don't have safeties (as they don't need them), an advanced model fireman can fully satiate you without even using his firing pin (and will be pleased to do so, as he should be).
Of course, should you wish to discharge your firelegs, just take the safety off. Gently push up on the leg covering the firing pin to reveal it. You can then fire when ready. Unlike primitive guns, where you merely have to pull the trigger once, firelegs take time to go off. The firing pin needs to be inflamed by stroking it. Sometimes just stroking it by hand is enough. Sometimes just letting it rub against you is enough. Putting it in a body orifice is effective, especially putting it in your firebox (our ancestors did not have effective birth control, so this was not always an option). Firelegs know what to do and will do it until they pop off, assuming they are not too pooped to pop. Whether they do or not, however, is not the important thing. Like firearms (ask any gun lover), firelegs love to be put to use, whether to just be admiringly fondled or just shot off (ask any cum lover).
With some models the safety can be taken off, some use of the firing pin can be had, then the safety can be put back on before making a mess. Don't try this with cheap models. Look for quality, premium models, or upgrade the fireleg you have. You'll be happier and your fireleg will be happier. Start by taking the safety leg off to reveal the firing pin, but don't touch it. Touch up to it. When you feel the pubic hair, you are close. You can cup the two spheres at the base. Do so gently without squeezing too hard as they have pain receptors.
Cupping is not the same as inflaming. You are wanting to handle the pin without inflaming it. You'll likely note that the pin is hard. This is not because it is inflamed, but merely indicates that it is ready to be inflamed by the act of stroking it. Flaccid pins cannot be inflamed. You can put your hand on or around the pin without inflaming it. You can hold the head in your hand the same as you can hold a match head between your fingers without any danger of it catching fire, of becoming in-flamed. If the pin starts to go flaccid, the slightest movement, especially at the base of the head, will likely bring it back. Just don't stroke a stiff pin unless you want to inflame it. Inflaming a pin until it is almost ready to pop, then stopping, is fireleg abuse, is to mishandle your fireman.
Think of a wooden match stick. They are always stiff while fireleg firing pins are normally flaccid and become stiff to allow for the possibility of being inflamed by rubbing. Matches are struck by one hard and fast rub to make them go off. Firing pins are typically rubbed intermittently while your fireman fondles you or otherwise does your bidding to maintain its interest and get it ready. When you are ready, you will typically put the pin in your firebox where it will strike away until it pops. This, with well trained firelegs, will be just before, during, or after you are fully ignited.
The only reason firelegs have a firing pin capable of being inflamed to popping off is to thereby ignite you. You will feel the glow spread throughout your body. Know that the glow is felt by your fireleg too, whose life of service is thereby fulfilled. Know that Aluna also feels it. Your glow fills the Universe with wonder. You being ignited is a sacred act from which a sacred life may come. Back in the days of patriarchy, unbelievably, men thought sex was all about them getting what they wanted.
If you don't want your fireman to become inflamed, but still want to handle his firing pin, you should be able to do so, with care, and you should do so to assess it. This is especially appropriate to do if you have not felt a need to make use of it for some time. If you cup the orbs and they remain tightly held against his body, and if when the head is held without movement the pin remains stiff for a long time, then don't be surprised if your fireman gets up and leaves, as if to have a bowel movement. Know that all firemen are capable of self-discharge and doing so is part of normal self-maintenance. Your fireman is likely going off to self-discharge as they normally won't do so in your presence. Mature women access their firemen and if indicated may stroke them to discharge, or if they would rather not or rubbing is taking too long, will put their fireman's hand on the pin and cup their orbs while he self-discharges. By cupping the orbs she can feel the release. Her fireman will more than return the favor when next his goddess has need of his services.
In Federation culture the practices described above, given that she does come first, may well be performed as described, but the sexest narrative would be dispensed with. Metaphorically speaking, the goddess is the only reason for the pin. Women, as actual or potential mothers, are closer to the Mother. Biologically speaking, sperm donors can but hope to serve both—to find glory in being an agent of the Earth. Women are somewhat more inclined, by nature, to serve the Mother. Men have the greater need to learn, to listen, to think well, so listen. Listen.
