On the rough and tropical island of Papua New Guinea, there lived an exceptional aggregation of individuals called the Gebusi. In the 1980s the Gebusi tribe was anything but up-to-date and cultured. The Gebusi had their own particular, singular and special customs and conventions, which they experienced and accompanied. The Gebusi tribe took part in customs related to homosexuality, divination or witchcraft that were extremely respected and refined, and they participated in particular relational unions of twin trade. By 1998-99, the Gebusi tribe had adopted another lifestyle. The Gebusi had become accustomed to new social beliefs, to modernization due to "Western ways" that had changed their lives until the end of time, especially changing their ways and vision on gender roles and sexuality. As is the case with many indigenous people, Gebusi women took a backseat to males in the 1980s. It was men who made all the important choices: “In terms of decision making, it was typical for men to decide which settlement their families would live in.” (Knauft 2013: 19) Women were desired in society, but jokes and outward flirtation were highly discouraged and very taboo. However, the spirits who were called upon during the all-male séances were often females, who teased and excited the males, often becoming "sullen and even angry if the Gebusi men did not...play with them." (Knauft 2013:76) In short, Gebusi culture often “foster[ed] the very desires it forbids.” (Knauft 2013:71) With incredible difference, the sexual divisions of the 1998 Gebusi universe seem to remain with one foot in the accepted and an alternative foot in the more traditional. Bruce Knauft notes the latest expansion of the Nomad Station shopping center until...middle of paper......that's been changing lately. Knaurft finally states the need to preserve recurring ideas about sexuality to be registered for elective possibilities/realities. The point where, initially contemplated by Bruce Knauft, the Gebusi of Papua New Guinea conducted personalized movements and spiritual sessions, refined elective sexual traditions, and endured a high rate of wickedness. By the late 1990s, Gebusi appeared to have given up most of these practices, had converted to Christianity, and keenly sought the business movement, education, government projects, gaming alliances, and disco music. Especially in recent times, however, problems of financial distress have led to the withdrawal or closure of taxpayer-led organizations, and Gebusi has rediscovered or reinvented his company even more on his own terms. Currently, indigenous traditions and Catholicism are both thriving.