Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
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of ‘self’ do, share common genesis. Both are identities whose formations were
revolution. Both contain elements whose roots may be seen as a reaction to the
controlling effects of monotheism and the rise of the industrial state. Because both are
reactionary identities, identities which seek to challenge the norms proscribed by the
restraint or outright destruction by the state. As identities, both may be seen as the
individual’s effort to embrace the true self in defiance of the cages and strictures which
As identities, same-sex attraction and the nudist movement were both born out
of a necessity to resist a growing cultural shift which sought to negate the body, the self,
and nature in favor of the machine and profit. It is no coincidence then that as identities
homosexuality and nudism were constructed within decades of each other and that
early innovators and leaders claimed membership within each group. It is not surprising
that within the homosexual movement one would expect to find many adherents to the
nudist movement. For if our sexuality is truly elemental to our beings, then so are our
bodies. Can we separate the two, our sexuality from our bodies?
1 Much has been said about the meaning of the labels nudist and naturist. Within the movement many
claim a distinct difference, many do not. Merriam-Webster defines a naturist as a nudist. For the purposes
of this paper and in the interest of continuity, I will refer to the group identity as nudist, even when
speaking of the Naturist organization.
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succumbed to the belief that willfully re-entering the very cage which spawned their
formations and from which they have tried to escape will deliver success. Herein lies the
source of conflict between these two identity movements which share such distinct
commonalities and genesis. Both have historically rejected the other out of fear of
censure from the institution against which each is reacting. Each has subscribed to the
dominant cultural critique of the other, rejecting the other in hopes of tempering the
embrasure of the cultural cage which seeks to negate their very existence.
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coupled with the industrial revolution and the rise of the machine which not only had the
effect of negating the body but also dissecting, subjugating, and classifying it. As early
as 1828, Daniel Webster, in a speech given at the Boston Mechanics Institute predicts
Steam . . .[is] on the rivers, and the boatmen may repose on his oars; it is on the
“Leave off your manual labor, give over your bodily toil; bestow your skill and reason to
the directing of my power, and I will bear the toil,--with no muscle to grow weary, no
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Not only would the machine replace the body, but it would do so as the new body, the
new sexuality. Technologies prodigy was anthropomorphized and its power was
celebrated in sexual terms. According to Ronald Takaki, terms such as marriage and
birth were employed to describe steam -- “the pure white jet that fecundates America”
Technology did not succeed in replacing the body and manual labor, but
ultimately degraded labor. As Marx has noted, the “lightening” of labor became “a sort of
torture”. The machine turned artisans and craftsman into factory workers where
subjugating workers to the factory whistle. Factories became like prisons, taking people
from casual routines to rigid ones. Factories and prisons were, in fact, the first
confined; it moved into the home. The conjugal family took custody
came a need to sexualize what had not been before. Sexuality was
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the medicalization of sexuality from 1870 onwards had a profound effect on the nature of
friendship during the nineteenth century. Sociologist Georg Simmel stated that “’total’
friendship which took hold of the entire body was difficult to realize as a result of the
once regarded as beautiful and and held in the highest esteem, became sexualized and
suspect.
While the industrial revolution was creating a middle class which embraced the
new technologies and sought approval by adopting strict moral codes which reduced
sexuality and the body to a mechanics whose functioning was best kept from sight a
Owen Wister expresses this reaction (like steam, even the piano is sexualized)
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Owen Wister was not the only one reacting to the strictures of Victorian morality
ideal, 'like the bird, who sings because it is a singer'. He provokes his readers with
references to their christian-adopted fear of their own nudity, encouraging them to throw
away such fixed ideas, to see and become 'who they really are' (Max Stirner). In the
United States, Walt Whitman extols the virtue of the flesh in his Specimen Days when
he writes,
Sweet, sane, still Nakedness in Naturel-ah, if poor, sick, prurient humanity in cities
might know you once more! Is not nakedness indecent? No, not inherently. It is your
thought, your sophistication, your fear, your respectability that is indecent. There come
moods when these clothes of ours are not only too irksome to wear, but are themselves
indecent. Perhaps indeed he or she to whom the free exhilarating ecstasy of Nakedness
in Nature has never been eligible (and how many thousands there are!) has not really
known what purity is--nor what faith, or art, or health really is. (Whitman)
the West, the idea of an open and vast Rousseauian existence where the body and
friendship reined unquestioned are romanticized in Literature. In his novel The Virginian,
Owen Wister tells of a cowboy who takes a visiting Eastern snob under his wing. As
Chris Packard explains, The Virginian is as much about a cowboy giving up the life he
loves to marry a schoolmarm as about the intimate same-sex relationship between the
narrator and the Virginian (Packard 44). In their second year of their friendship, during a
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camping trip deep in the wilderness the two men, having no luck with fishing, decide to
take a dip in the river. “Forthwith we shook off our boots and dropped our few clothes
and heedless of what fish we might drive away, we went into the cool, slow, deep
breadth of backwater . . .”(Wister, Owen 396) Later they “. . . dried off before the fire,
without haste. To need no clothes is better than purple and fine linen.” (Wister, Owen
397). What seemed to have disappeared for most, nature and the free reign of the
ultimately reflected and normalized the passing and the taming of the natural by
schoolmarm.
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founded a club which soon became known as the Wondervogel. Their activities
centered around excursions into the country side, hiking and camping. Their trips were
decidedly primitive, members cooked for themselves over campfires and slept outside
under the stars or on straw beds inside barns and often swam or enjoyed nature nude.
Adults were not allowed to participate and initially, the groups were exclusively male.
The Wandervogel were decidedly a rebellion against the regimentation and constraints
that middle class life and industrialization brought to their lives, an attempt to return to
that which seemed to have disappeared and could now only be experienced through
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literature and art. They celebrated a more romantic notion of nature and a free
expression of emotion and friendship; members openly held hands, embraced, cried
Hans Blüher in 1912 with the publication of his explosive book The German
homosexuality was the driving force behind the movement and created a long-lasting
scandal. Only World War I would deflect the publics attention from Blüher’s ideas.(Mills).
"The modern civilisation [sic] has withdrawn itself from nature in an inadmissible
way; who equates nudity with greediness, is a hypocritical Philistine: and when the body
is freed from the slavery of the cloths, the humans will automaticaly [sic] come to a
wrote Dr. Heinrich Pudor who authored the book, Nacktcultur, in Germany in 1894.
Nacktcultur introduced the idea of a society where everyone, male and female, would
live together without clothing. Heinrich Pudor advocated nude exercise and suggested
that nudity was aristocratic and slavery to clothes plebeian (Goodson 179). Today Dr.
Pudor is considered one of the fathers of the modern nudist movement by many
Freilichtpark (Free Light Park) near Klingberg, Germany, the first nudist park in the
world. Zimmerman kept strict rules in his park; meat, tobacco, and alcohol were strictly
forbidden and guests were expected to rise with the sun for two hours of calisthenics.
Freed from the confines of restricting clothing and corsets and the over indulgences of
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middle class life, the first visitors to Freilichtpark left glowing with health and energy.
Word soon spread and Freilichtpark and the German nudist movement blossomed.
In 1896, Adolf Brand began publishing his journal Der Eigene (The Self-Owner).
Max Stirner, the German philosopher who fifty years earlier had suggested people throw
away their christian-adopted fear of their own nudity to “see who they really are”, was a
profound influence on Brand and his anarchist leanings in the early issues of Der
Eigene. In fact, Brand borrowed the title for his journal from Stirner’s main work, Der
Einzige und sein Eigentum (The Unique One and His Property). Der Eigene was
perhaps the first literary and artistic journal of homosexuality in the world. Its readers
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Heinrich Pudor, considered the father of modern nudism, was a contributer to Der
Eigene. Writing an article for Der Eigene entitled “Nudity in Art and Life” in 1906, he
suggested that the Greeks inhabited and knew their entire bodies because they weren’t
restricted by clothing as opposed to modern man who could not know his body as we
“feel the dress - not the body” (Oosterhuis 109). In 1925, Adolf Brand, in an article
appearing in Der Eigene titled “What We Want” writes, “. . . in the interest of racial
improvement, sexual health, and advancement in general, calls for the promotion of a
noble nudism . . . as well as the encouragement of every sport establishment that does
nineteenth century industrialization and middle class morality, the nudists and the first
homosexual movement. Each share common goals and common founders, but as we
shall see, each grows to develop along paths which tend, for reasons founded in
pragmatism, to not only ignore but shun and vilify the other.
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The nudist movement was brought to the United States in 1929 by German
immigrant Kurt Barthel who advertised in a German language newspaper for people
interested in starting a nudist facility in New York. He received a few responses and on
Labor Day, 1929, the first outing of what was to become the American League for
Physical Culture took place. From this first outing grew the desire for and the ultimate
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founding of the first permanent nudist park in the United States in 1932, Sky Farm in
Shortly after Sky Farm’s founding one of the most controversial figures in
American nudism appeared, the Reverend Ilsley Boone. Boone was a charismatic figure
who almost immediately gained control of the nudist movement in the U.S. He soon
founded his own nudist park in Otis, Massachusetts named Burgoyne Trail and began
working on producing The Nudist. a magazine founded a year earlier by Gil Parks. Soon
after seizing control of The Nudist, and consequently its mailing list and access to the
names and addresses of all interested parties, Boone managed to have himself
which was also officially listed as the publisher of The Nudist, although in reality Boone
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The Nudist idea portrayed in the frontispiece of The Nudist magazine, that of the supremacy of nature as
teacher and savior of humankind. Also apparent is the move towards a more family oriented or christian
From its beginnings in the United States the nudist movement was positioning
itself as a family oriented movement which sought to uphold strict gender balances
within its ranks, meanwhile insisting that nudity had nothing to do with sex. While it was
still focused on health and physical culture, it had moved away from the aesthetic
notions of the body and the return to Hellenic standards proposed by the movement in
appeared in the July issue of The Nudist, Bruce Calvert notes , “When real nudists go
out for sunbathing, they want their wives and daughters, and their cousins and aunts,
and their sweethearts with them” (Calvert). Note that this real nudist, presumably male,
wants opposite gendered nudists with him in droves, wives, daughters, aunts. Decidedly
not sons or uncles. Calvert continues, “Men when alone are barbarians. Look at armies,
look at penitentiares! Women when alone--I don’t know just how that would be. . . the
language and behavior of that bunch of males on [a] womanless strip would hardly be
an ornament in polite society” (Calvert). Here is presented the normative idea that
masculinity may only be tempered and restrained by femininity and what women could
could not possibly exist without man. We see here also the desire to return full circle to
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the morals and strictures of “polite society” from which the nudist movement and the
Wandervogel in their earliest forms sought escape. To put the stance of the nudist
movement even more bluntly, the membership rates for The American Gymnosophical
Association, as stated on the full page back cover ad appearing in the July 1933 issue of
The Nudist lists Men - $5.00, Women - $3.00, Married Couples $6.00.
In spite of this normative positioning The Nudist magazine came under attack for
purveying obscene material and in the 1940’s the Comstock law was used by the Postal
Service to suppress The Nudist and other nudist publications in the United States. After
many years of legal battles fought by Ilsley Boone, the United States Supreme Court
ruled in 1958 that nudist publications were not obscene, opening the door for the
While the nudist publications and the movement itself focused on families and
females, seeking to position itself as virulently anti-sex under the pretense of ‘family’,
during this time of growth after the Supreme Court decision, a new form of publication
emerged. Because the definition of what was pornographic was uncertain and confusing
until 1973 (when the United States Supreme Court outlined its community standards
publications carried photographs of naked men in nature alongside articles extolling the
virtues of nudism, usually having no direct correlation to the photography with which
they appeared. Running through the commentary of many of these publications was the
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idea of the acceptance of single males in the nudist movement and a return to the ideals
Mr Sun, which began publication in 1966, seems dedicated to the fight against
in every issue its intent in its editorials. “For too long now, the male of the species,
especially in nudist circles, has taken a back seat to the female. . . Discrimination
against single male nudists has slowed down the progress of organized social nudism in
this country” (Mr Sun) and again in a later issue, “We do hold that the discrimination
practice against male singles should be looked at with a new eye by those individual
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the nudist park, but it is. First, it should certainly open the eyes of park managements
everywhere to one of the oldest bugaboos in American nudist movement, the ‘problem’
of single men. It is inevitable that with the widespread acceptance of casual nudist . . .
where there is no restriction about who can and can’t belong, the parks will banish the
Rousseau, Henry David Thoreau, and Walt Whitman, seemingly striving to return the
As reflected in those issues of Mr Sun arguing the case for the single male
nudist, the turbulent 1960’s and the civil rights movement spawned many movements for
equity and liberation including the feminist movement, the gay and lesbian movement,
and the free beach movement. It was a time of re-examination of old values and rules
and challenging the status-quo. One of the ways that groups did this was getting back to
nature, by getting in touch with their bodies and themselves. Gender roles were coming
under scrutiny as was clothing and its purpose. Nude-ins flourished. San Gregorio, the
United States first nude beach, began operations in 1967 (Baxandall 4). The free beach
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The newly emergent gay community was showing signs of affinity with the
nudists. In 1968 the Advocate carried an article reporting that charges brought against
24 people at a private nudist camp under an ordinance banning nudity in Los Angeles
County were thrown out of court. A later follow-up article reporting that a three judge
panel upheld the lower court’s ruling (Advocate). The first Gay and Lesbian Pride
Celebrations often included displays of spontaneous nudity. The poster for San
Francisco’s 1973 gay freedom day celebration even featured nudity. Among the
mainstream nudist organizations and parks the status-quo held sway, strict gender
balances were enforced and any hint of the sexual nature of nudity was vehemently
Naturists maintain their own guidelines based on gender balance and family definitions.
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Many nudist resorts have significantly higher membership fees for singles than couples
although gender balance issues is gaining more open dialogue within the movement
and many resorts are admitting same sex couples as families, but resistance to gender
equality still exists within the movement.2 These parks will honor benefits to Naturist
Society members but are only required to abide by the Naturist’s non-discrimination
policy if they are hosting a Naturist Society gathering. In this way the Naturists may
maintain that they are non-discriminatory without being required to exert undue pressure
From within the Naturist Society sprang many special interest groups, or SIG’s,
2 I contacted Lake Como nudist resort in Florida which advertises couples rates of $490.00 per year as
opposed to singles rate of $300.00. When I inquired wether the couples rate would cover same-sex
couples the woman who answered my call said she would have to find out. After hearing much laughter in
the background and hearing her saying “I’m not even going to go there” as she returned to the phone, she
told me that yes, the couples rate would apply to same sex couples as long as they had the same
address.
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become an issue. In 2002, members of the Toronto GNI affiliated club decided to march
in the Pride parade nude. There motivations, beside having fun, included,
“communicating that the process of gay liberation is incomplete if we are still ashamed
of our bodies; the human body is a wondrous thing, in all its variations, and should not
culture; and protesting the prevalence of body fascism in North American gay culture”
(Wattie). They were arrested, but the charges were dropped because the courts ruled
that they were not completely nude as they were wearing shoes. Subsequent rulings in
Toronto have stated that nudity relates to community standards and if the LGBT
community has no problems with nudity, neither will the police (Wolf).
In San Francisco, the Pride parade’s guidelines list under prohibited activities,
“Complete Nudity. City ordinances, dull as they are, prohibit public exposure of genitals.
SFLGBTPCC cannot tell you exactly where the line is drawn, and you draw the line too
close at the risk of the San Francisco’s police officers warning or arresting you. We can
provide you with suggestions, but those do not constitute legal advice, and Pride is not
liable for any risk you take by crossing the legal limit” (SF Pride). The consensus in San
Francisco still seems to be up in the air as to whether or not public nudity is illegal.
Precedence has been set with the Bay to Breakers foot race where nudity has been the
norm since 1998, In September of 2002 the San Francisco District Attorney’s office
announced that being naked in San Francisco is not illegal, after the courts were
instructed to drop charges against George Davis for practicing yoga naked at
Fisherman’s Wharf (Matier). Historically, nudity had been common place at the Castro
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police. Recently,
however, fair
organizers have
event in order to
In the United States, while the mainstream nudist movement officially pays lip
service to non-discriminatory policies, they still practice exclusion based on gender and
sexual orientation and deny any and all links to sexuality in an effort to placate critics in
the dominant culture which would seek to destroy it, by forgetting their original genesis
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and adopting the norms from which they initially rebelled. The mainstream LGBT
movement is practicing these same exclusionary tactics with nudists within its
community for the same reasons. This is especially hurtful within the Queer community
where displays of eroticism and fetishism are the norm at such events as Pride and
street fairs and flesh is visible as long as it is marketable, but the site of a natural naked
embrace their “queerness”, their differences from the normative culture, and to
recognize that in these differences they share a commonality with which they may gain
significant strength. Oppression works against everyone and only when the oppressed
resist the oppressor rather than appeasing the oppressor may they find true freedom.
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Works Cited
Baxandall, Lee. World Guide to Nude Beaches and Recreation, New York: Harmony Books, 1983.
Calvert, Bruce. “Nakedness Versus Nudism.” The Nudist July 1933: 8-10.
<http://www.fcn.ca/history.html>
Foucault, Michel. The History of Sexuality Volume I: An Introduction, New York: Vintage Books, 1990.
Goodsen, Aileen. Therapy Nudity & Joy, Los Angeles: Elysium Growth Press, 1991.
Hartman, William, Marilyn Fithian, and Donald Johnson. Nudist Society, Los Angeles: Elysium Growth
Press, 1991.
<http://www.internaturally.com/timeline.html>
Matier, Phillip, and Andrew Ross. “Au Naturel is Natural for Naked Yoga Guy,” San Francisco Chronicle 22
<http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2004/09/22/BAGQO8SQIK1.DTL>
Mills, Richard. “The German Youth Movement (Wandervogel).” Gay Roots: Twenty Years of Gay
Sunshine. Ed. Winston Leyland. San Francisco: Gay Sunshine Press, 1991. 149-176.
Oosterhuis, Harry. Kennedy, Hubert, Eds. Homosexuality and Male Bonding in Pre-Nazi Germany, New
Packard, Chris, Queer Cowboys:and Other Erotic Male Friendships in Nineteenth-Century American
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SF Pride, Registration Guidlines. 2006 San Francisco LGBT Pride Parade and Celebration, 15 May 2006
< http://www.sfpride.org>
Takaki, Ronald. Iron Cages: Race and Culture in 19th-Century America, New York: Oxford University
Press, 2000.
Wattie, Chris. “Annals of Law, You’re Not Naked if You Have Shoes On,” The National Post. 19 Sep.
Wister, Fanny Kemble, Ed. Owen Wister Out West: His Journals and Letters, Chicago: University of
Whitman, Walt, Prose Works. New York: Bartleby.com, 2000. 15 May 2006
<http://www.bartleby.com/229/1133.html>
Wolf, Oscar. “TNT MEN & Toronto’s Pride Week.” 2005. TNT MEN 15 May 2006
<http://www.tntmen.org/members06/Pride2005.html>
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