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“In order to exploit the environment all organisms adapt their bodies to meet specialized environmental conditions,”

wrote Edward T. Hall [1], the anthropologist and cross-cultural researcher, in his book “The Silent Language” [2], in which he analyzed “the many ways in which people “talk” to one another without the use of words”. He gives a few examples of adaptations:

“the long neck of the giraffe (adapted to high foliage of trees), the teeth of the saber-toothed tiger, toes of the tree sloth, hoof of the horse, and man’s opposable thumb”.

The adaptation of the body is not the end of the story. The author continues:

“Occasionally organisms have developed specialized extensions of their bodies to take the place of what the body itself might do and thereby free the body for other things. Among these ingenious natural developments are the web of the spider, cocoons, nests of birds and fish.” [italics added]

Fieldfare by Andreas Trepte

The man “with his specialized body” is not an exception. (The passage below is cited by Marshall McLuhan in The Gutenberg Galaxy [3].)

“Today man has developed extensions for practically everything he used to do with his body. The evolution of weapons begins with the teeth and the fist and ends with the atom bomb. Clothes and houses are extensions of man’s biological temperature-control mechanisms. Furniture takes the place of squatting and sitting on the ground. Power tools, glasses, TV, telephones, and books which carry the voice across both time and space are examples of material extensions. Money is a way of extending and storing labor. Our transportation networks now do what we used to do with our feet and backs. In fact, all man-made material things can be treated as extensions of what man once did with his body or some specialized part of his body.”

Farmer in rocking-chair reading The Progressive Farmer. “Farmer reading his farm paper” By George W. Ackerman, Coryell County, Texas, September 1931

This can be summarized in the table:

Function Body Body Extensions
Weapons teeth, fist atom bomb
Temperature control biological mechanisms clothes, houses
Rest, recreation, relaxation squatting, sitting on the ground furniture
Communication voice TV, telephones, books
Transportation feet and backs transportation networks

What I learned from this list is that one specialized extension of the human body stands out against the other developments. It is neither shameful nor illegal to squat or sit on the ground, to carry something on your back or to use your voice without touching the phone. But it is extremely undesirable to control your body temperature without clothes on even at comfortable ambient temperatures. It seems ridiculous, especially when one takes into account that the purpose of developing specialized extensions of the body is to free the body.

According to Edward T. Hall, “culture controls behavior in deep and persisting ways, many of which are outside of awareness and therefore beyond conscious control of the individual”. The rich experience taught anthropologists one thing, namely that

“culture is more than mere custom that can be shed or changed like a suit of clothes.”

References
[1] Edward T. Hall – Wikipedia
[2] Edward T. Hall. The Silent Language (Anchor Books, 1973)
[3] The Gutenberg Galaxy – Wikipedia

Sigmund Freud once said that his favourite dream was “being naked in a crowd of strangers”. I have read about it on Dream Sleep, “the official dream website of … the author of The Hidden Meaning of Dreams and other bestselling titles”. It is also mentioned that “dreams about being naked in a public place are one of the most commonly reported dreams”. Another recognized specialist in dreams points out that “nudity in dreams often occurs in scenarios that would shock us in our waking hours”.

What is the meaning of these dreams? (The interpretation of the dream, of course, “depends on a person’s past experience and the person’s system of values”.) According to dream interpreters,

  • if, in your dream, you appear “nude before friends or colleagues“, it may reflect your feelings of vulnerability, or that you are hiding something, for instance, keeping some aspect of your character a secret.
  • If no one else in the dream notices your nakedness, “it indicates that fears of appearing foolish in front of others are unfounded”.
  • If not you, but others appear nude, “the dream may indicate that the dreamer is able to see through the defenses or lies of others”.
  • If “the dreamer feels disgusted by the nudity of others” in his or her dream, this may mean that he or she is disappointed in them (or even in him- or herself), or don’t want to “let others be themselves”.
  • Finally, if the dreamer accepts the nakedness of those around him”, he or she “has probably shed outmoded beliefs and accepted others for what they are”.

The last interpretation seems the most plausible to me. The events of the dreams give clues to hidden and unacknowledged beliefs. Maybe, one day we, most of us, will acknowledge that we are ready to step out of the dream and drop outmoded beliefs in reality, accepting the nakedness “of those around us” and allowing others to be themselves.

Richard Mauch, The Knights dream (1902)

Richard Mauch, The Knights dream (1902) – Wikimedia Commons

References
1. Dream Sleep, http://www.dreamsleep.net
2. Judith Millidge, The handbook of dreams: how to interpret and understand your dreams, Barnes & Noble Books, 2004.
3. Rosemary Ellen Guiley, Sheryl Martin, The Tao of Dreaming, Berkley Books, New York, 2005.

Within one-tenth of a second, people form a variety of opinions about each other based on what they see, and these opinions are not necessarily favorable to us.

Yesterday, while browsing my Google+ feed, I came across a link to my post “Is it a good idea to share your nude photographs, if you are a nudist?”  kindly reblogged and shared on Google+ by Paul K., author of the wonderful blog about nudism Zjuzdme.org. Someone on Google+ left a comment under my photo saying, let me quote, “so small dick u have”. First of all, I felt like I let down Paul, because it was unclear to whom the comment was addressed. Secondly, I thought that it was not a good idea to share my nude photograph taken on a chilly day.

With a feeling of a little disappointment, I turned to the history of visual art.

When it comes to art, there are two popular questions: “Why does Michelangelo’s Adam have such a ridiculously small penis” and why does “the most famous of Greek statues, Michelangelo’s David”, depict “big muscles, but a tiny penis”?

Michelangelo Buonarroti - Wikimedia Commons

Michelangelo Buonarroti – Wikimedia Commons

Michelangelo learned the philosophy and art of ancient Greece and admired the Greeks’ attempt to capture ideal beauty in their statues. According to Larissa Bonfantethere were “two concurrent strains of nudity in Greek art: one reflecting a magical or apotropaic function (herms, satyrs, etc.), characterized by the erect phallus; another, developing from athletic nudity, a more empirical interest in the naked, athletic male body (kouroi, athletes and male figures in black- and red-figure vase painting), where the sex organs themselves are less obtrusive”.

Statue of kouros - Wikimedia Commons

Statue of kouros – Wikimedia Commons

“Satyrs, animal-like human figures with horses’ tails, were represented full of vitality, naked, with exaggerated huge phalli (or phalluses)”. Actors who represented satyrs in the theater in the 5th century B.C. “wore animal-skin loincloths with a large phallus sewn on”. The herms the Athenians encountered daily in the streets of their city, from ca. 540 B.C. on, “consisted of a male head sculptured on a pillar, on which was carved an erect phallus, serving as a reminder of the powerful magic residing in the alerted male member”.

On the kouros, Greek sculpture representing a nude young man, “the sex was simply uncovered; while the phallus was emphasized on satyrs and herms, and on the stage”. “The kouros type fits the concept of the sacred quality of nudity: its nakedness represented a feature of initiation ritual. It referred to those religious dances and rituals that called for the candidate’s nakedness as a special costume or habit”. The ideal of youthful male beauty “included the small penis of a younger man”. “Youth was an essential aspect of the nudity of the kouros. Old men and ugly slaves have longer penises”.

“In contrast to the large, erect phallus of the magic, apotropaic figure, a beautiful young man was characterized by a small penis. For women, too, whether they were represented naked or dressed, in art, literature, and life, depilation and small breasts were part of the ideal of youthful beauty”.

Of course, each time has its own aesthetic values. I’ll bear it in mind when choosing the images for my blog.

Self-portrait 08/09/13 by t-maker on DeviantArt

Are nudity and shame inseparably linked?

Some scientists believe that “it is archetypal aspect of human nature to obscure the sex organs – called “shame-parts” in many languages”. According to the biologist J. Illies “if one were to put children by themselves on a solitary island in order to allow them to grow up according to the nature of their species, free from all repressive influences of society, they would reinvent the loincloth at the age of five” [1].

Another point of view is that “shame is not congenital, but the reason why people are ashamed does have a universal, biological background. At its base lies the genetically indiced man-female relationship”. There are “naked women in the Amazon region who feel ashamed when they don’t wear any bands around their arms or ankles. Shame emerges when there is a deviation from the clothing standard, which is applied differently in every culture” [2].

I was reading about the attitude towards nudity in two cultures separated in time and space, both of which are important parts of our humanistic traditions. Some details seemed to be interesting to me.

1. In ancient Greece, it was nudity which separated the Greeks from barbarians, “from whom they wished to be distinguished”. In ancient athletics, bodies were “fully on display” and the “athlete’s naked body communicated important information about their culture and identity”. The nakedness “gave physical proof of discipline, strength, and endurance” [3].

One reads in Plato’s Republic that for most “barbarians”, it was “disgraceful and ridiculous” for a man to be seen naked. “And when the practice of athletics began, first with the Cretans and then with the Lacedaemonians, it was open to the wits of that time to make fun of these practices… But when … experience showed that it is better to strip than to veil all things of this sort, then the laughter of the eyes faded away before that which reason revealed to be best…” [4].

Herodotus confirms that “among the Lydians and most of the foreign peoples it is felt as a great shame that even a man be seen naked” [5].

But it appears that feelings of shame were not alien even to naked Greek athletes. “It was highly improper to allow glans of the penis to be seen; it had to be kept covered by the foreskin at all times. Men doing athletic exercises drew the foreskin over the glans and tied it with a string. To the Greeks, a short foreskin was a clear sign of a dissipated sexual life. Thus when Jews began to appear in the exercises, their circumcized penises became a source of deep embarrassment” [1].

2. In some sense, the period of the reign of Queen Victoria (1837-1901) may serve as an opposite pole to the era of naked sportsmen and sportwomen. Even in ancient Greece, the nudity of the Spartan girls, who wore short chitons which “did not cover their thighs and both of their breasts” during the exercises, was considered as scandalous [1]. During the Victorian Era, women “were urged to cover their entire bodies. Any skin showing was seen as a women exhibiting herself”. Women “were not to advertise their bodies” to men, since a woman’s body was considered as the “property of her husband” [6].

There is a widespread myth that, at the height of the Victorian Era, it was “common to cover all “legs”, even those of pianos and tables, in order to prevent sexual arousal” [6,7].

Victorian attitudes to the body have provided “fertile territory for myth-making” [8]. On her first encounter with the cast of Michelangelo’s David  presented by a Duke of Tuscany, “Queen Victoria was so shocked by his nudity that a firm suggestion was made that something should be done. Consequently, the correctly proportioned fig leaf was created and stored in readiness for any visit Queen Victoria might make to the museum, for which occasions it was hung on the figure from two strategically implanted hooks” [8].

References
[1] Shame and the Origins of Self-esteem: A Jungian Approach. Psychology Press, 1996.
[2] Projet Nudité (Project Nudity)
[3] Anathea E. Portier-Young. Apocalypse Against Empire: Theologies of Resistance in Early Judaism. Wm. B. Eerdmans Publishing, 2014.
[4] Plato, translated by Paul Shorey. Republic. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd., 1969. Book 5, sections 452c-452e
[5] Herodotus, with an English translation by A. D. Godley. Cambridge. Harvard University Press, 1920. Book 1, chapter 10
[6] Denman Collins. Anomalistic History. Lulu.com, 2011.
[7] Myth #23: Prudish Victorians “dressed” their naked furniture legs with fabric.
[8] The naked truth about Victorians – Telegraph

In the previous week, two short videos were deleted by Tumblr staff from my secondary blog as “sexually explicit”. Troubles never comes alone. A few days later my Vine account was suspended, due to “sexually explicit content”, I suppose. Those videos were related to my personal naturist lifestyle and I was ready for something like that. So I’ve decided to close Vine account and undertake my own investigation into the dark world of forbidden and obscenity. What content should be allowable? Or, much more widely, what restrictions may society impose on the individual? May society impose lifestyle rules? I’ve started from the theory of law.

In 1859, John Stuart Mill wrote the classical essay On Liberty. The object was “to assert one very simple principle, as entitled to govern absolutely the dealings of society with the individual in the way of compulsion and control”. Mill has come to conclusion that “the sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their number, is self-protection. That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. Over himself, over his own body and mind, the individual is sovereign” [1]. This point of view is known as so-called harm principle. In contrast to Mill, paternalists (from the Latin pater – father) want to “protect people from themselves, as if their safety were more important than their liberty”, having in mind not only to prevent doing harm to other people, but also to prevent self-harm [2].

In both approaches, the main issue remains unsolved: What is harm? In our context, is nudity to be restricted on grounds of harm [3]? Is public nudity harmful? Or does it represent an act “often criminally prohibited”, but, in fact, victimless and harmless?

Whilst it may be questioned whether “violations of good manners” (such as going nude in public place) are genuine harms, Mill “appears to take the view of some contemporary writers that they may be banned because they cause avoidable distress or embarrassment” [4]. In some sense, Mill contradicts his own statement that “we cannot expect to be protected against things which offend us but do us no actual harm”. You may dislike someone’s habits, political beliefs, or clothes he or she wears (or does not wear), but the problem is with you and not him or her. You have no right to insist that someone change lifestyle to make your life more comfortable.

This is not just a theoretical problem about good and bad manners. “For decades, the US courts have struggled with how the law should treat materials that may be offensive to the general public” [5]. According to the ruling of the U.S. Supreme Court, “nudity alone is not enough to make material legally obscene”. The Court’s 1973 guidelines for defining obscenity, laid out in the case of Miller v. California, are still being used today as the basic test to determine if something is obscene [5,6]:

  • the average person, applying contemporary community standards, would find that the work, taken as a whole, appeals to the prurient interest
  • the work depicts or describes, in a patently offensive way, sexual conduct specifically defined by the applicable state law
  • the work, taken as a whole, lacks serious literary, artistic, political, or scientific value.

Law experts explain that “in simple terms, it’s not obscenity unless is shows “hard core” sexual conduct that’s clearly and plainly offensive. There’s no national standard or rule about what’s obscene and what’s not. It’s up to you and other members of your community to determine that. What you and your neighbors consider obscene may not be so to people in another state or city” [5].

Since, on the one hand, “nudity alone is not enough”, while, on the other hand, the only more or less unbiased criteria of obscenity is “patently offensive” sexual conduct, we can propose our very simple principle that may be helpful in solving the problem. Imagine you observe nude people on the beach, or that you see a photo or video depicting people in the nude. Then, in your mind, cover the nudity with some clothes. If, after that mental procedure, you decide that you are observing a conduct which is definitely non-sexual, it was non-sexual even before the addition of that imaginary clothes.

A few words in conclusion. “The Netherlands instituted a policy in 2006 of showing prospective immigrants an official educational video on Dutch culture that includes scenes of the country’s nude beaches” [3]. Maybe educational videos that include scenes of nudist living should be shown to a wider audience.

References
[1] John Stuart Mill, On Liberty, London: Longman, Roberts, & Green Co. 4th edition, 1869.
[2] Christopher B. Gray, The Philosophy of Law: An Encyclopedia, Vol. 1, Taylor & Francis, 1999.
[3] Anita Allen, Unpopular Privacy: What Must We Hide? Oxford University Press, 2011.
[4] Geoffrey Scarre, Mill’s ‘On Liberty’: A Reader’s Guide, A&C Black, 2007.
[5] Pornography, Obscenity and the Law BY LAWYERS.COM
[6] Art on Trial: Obscenity and Art

For the first time, I’ve learnt about nudism from the summer catalog published by Oböna Reisen, which bills itself as Europe’s largest tour operator for naturist holidays [1]. It was the first half of the 1980s and I was a teenager. At that time I lived in a country called Soviet Union, where anything that wasn’t sanctioned by the primitive, poverty-stricken form of imperial ideology was forbidden – or at least considered suspicious. The images in the catalog gave me a chance to glance at the world of naturist clubs, some of the photos even seemed to tell short stories about people and places. The Oböna catalog (the latest one can be found here: [2]), which fell in my hands by accident, was my only source of information about nudism for a few years. In some sense, it was like something from the ancient world, when the people had limited access to information.

In the Middle Ages, the largely illiterate population relied more upon visual representations of important information (such as different religious events) then the printed word [3]. Now the situation is different. “Nearly everybody in America and western Europe has learnt to read and write nowadays. Illiteracy recedes everywhere”, wrote Herbert George Wells in 1929 [4] . But the tendency to focus on visual representation of information in many areas of human activity does not vanish. We are visible creatures. “We depend on our sight more than any other of our senses and amazingly, 80% of what we perceive comes through our eyes; and our memories are 80% imagery” [5].

“Photography is one of the most compelling and authoritative forms of visual communication, challenging the viewer and demanding an emotional response” [6]. It is not surprising that photography “played an important role in spreading the word about naturism”, not only in my case. “In the early decades of the twentieth century”, when nudism emerged as the “cult of nudity in the concept of the simple life”, photographs “helped to convey in visual form evidence of the pleasures of being without clothes, to suggest a range of activities with an emphasis on life out of doors, and to attract new supporters” [7].

The first naturist magazines “could only print the most circumspect of poses and still risked prosecution. Photographs of naked men were carefully posed so that the genitals were concealed by arms or legs or the figure was shown from the side or from the three-quarter view; from the rear the figure could be safely shown completely naked. <…> Women rarely appeared in naturist photographs until the 1920s and 1930s, when they too went through a similar de-sexing process which involved masking out bodily features such as pubic hair and the dark circles around the nipples on the photographic print” [7].

“The air brush (‘pneumatic pencil’) was invented in the 1890s and proved excellent for use on photographic prints to tidy up the image and remove unwanted detail. It produced a thin fine pencil spray of neutral coloured paint which could be judiciously applied to photographs of the nude.”

“Naturists and the publishers of nudist books and magazines fought a constant battle with the various authorities for the right to print honest and accurate ‘life’ photographs, showing the outdoor activities of the nudists and the lives they led without censoring the image.” “It was not until the 1960s in the UK and the USA that any major success was achieved: naturists won the right to print untouched photographs” [7].

The principles of the American Sunbathing Association state: “We believe that sunshine and fresh air in immediate contact with the entire body are basic factors in maintaining radiant health and happiness. We believe in creating beauty in all things and therefore encourage men and women by daily care and culture to create for themselves the body beautiful. <…> We believe that presentation of the male and female figures in their entirety and completeness needs no apology or defense and that only in such an attitude of mind can we find true modesty” [8].

I believe that the modern nudists should continue spreading “the word about nudism” and, in full agreement with principles stated above, provide visual evidence of nudist lifestyle “as a healthful and moral practice”.

References
1. FKK-Urlaub mit OBÖNA Reisen‎
2. Katalog – OBÖNA Reisen FKK-Touristik
3. Book Review: Gothic: Visual Art of the Middle Ages 1150-1500
4. Herbert George Wells, The Work, World and Happiness of Mankind, Greenwood Press, 1968.
5. EYES 101: Basic Facts and Anatomy
6. Digital Photography | Ravensbourne
7. Emmanuel Cooper, Fully Exposed: The Male Nude in Photography, Routledge, 2013.
8. Elton Raymond Shaw, The body taboo: its origin, effect, and modern denial, Shaw Publishing Company, 1937.

The technical definition of exploitation movies is cheaply made pictures distributed by roadshowmen or by local independents called states’-righters. A major studio was opening, in those days [the 1930s and 1940s], 400 prints. An exploitation picture never had more than 15 or 20, and they moved around from territory to territory…[1] (David Friedman)

Wikipedia defines “Exploitation film” as a “film which is generally considered to be low budget, and therefore apparently attempting to gain financial success by “exploiting” a current trend or a niche genre or a base desire for lurid subject matter” [2]. According to exploitation producer David Friedman, “exploitation pictures are as old as film itself” [1]. It is not surprising that “many exploitation genres relied on nudity as a source of spectacle” [3]. Eric Schaefer, an author of “meticulously researched, interdisciplinary study” of exploitation films [3], calls the “nudist films” (something about “unashamed nudists”) one of the “cornerstone genres of classical exploitation focused on the spectacle of the nude body”.

Recently, while browsing Internet Archive (which is a “non-profit digital library with the stated mission of “universal access to all knowledge” [4,5]), I came across the classical exploitation “nudist film” called “Expose of The Nudist Racket” (see [6]; it also can be found on Vimeo [7] and YouTube [8]). It was filmed in 1938 for “Hollywood Producers and Distributors”. Producer is, in fact, unknown. The Short Format film is now distributed under Creative Commons license (Attribution 3.0).

Image: frames from "Expose of The Nudist Racket" (1938)

Image: frames from “Expose of The Nudist Racket” (1938)

In the first half of the 1930s, the American press considered nudism mostly unfavorably. “Crude jokes were made and the reporters liked nothing better than going to a nudist camp and teasing the members for a story, which was usually written up in disrespectful ways”. Later “nudism came to be viewed by the press as a benign, if unconventional, practice” [3].

Film producers used different strategies “for bringing nudism to screen”, in order to “legitimize” the subject. For example, it could be a pseudoscientific, “anthropological approach” with references to “customs among primitive peoples” [3]. The “Expose of The Nudist Racket” took a different attitude. The creators of the film tried to be funny employing “titles and narration for comic effect”. Jokes about fat women are the height of their humor capacity.

Eric Schaefer admits that “some spectators went to see the films to satisfy their curiosity about the nudist movement” , but he insists that “the nudist exploitation films were designed to create sexual arousal in, or at the very least titillate, viewers”. However, “despite the exploitation films’ sexualization of nudism, the nudist’s advocacy of sunshine and simplicity of life found an ideal vehicle for expression in the movies, in part because of their overlapping ideology” [3]. “Nudism was presented as a middle-class lifestyle option” and “a possible antidote to modern life”. The nudist films pointed to the “precedent of social nudity in ancient Greece, which was “simple” yet highly “civilized” according to modern standards”.

“Expose of The Nudist Racket” can convince you that time goes by, but nothing changes. The nudists still want “publicity for their movement”, while the second word in a word-combination “social nudity” remains the key one for most people.

References
1. David Chute, Washes of Sin: An Interview with David F. Friedman, Film Comment, July-August, 1986
2. Exploitation film – Wikipedia, the free encyclopedia
3. Eric Schaefer, “Bold! Daring! Shocking! True!”: A History of Exploitation Films, 1919-1959, Duke University Press, 1999
4. Internet Archive: Digital Library of Free Books, Movies, Music & Wayback Machine
5. Internet Archive – Wikipedia, the free encyclopedia
6. Expose of The Nudist Racket. : uncredited : Free Download & Streaming : Internet Archive
7. The Expose Of The Nudist Racket (1938) on Vimeo
8. Expose of The Nudist Racket. – YouTube