Naturism is Socially Constructive

Naturism is Socially Constructive

Part of http://econudes.org/book/naturism-socially-constructive

Home ยป 205 Arguments and Observations In Support of Naturism

62. Naturism is a socially constructive philosophy.
As defined by the International Naturist Federation, "Naturism is a way of life in harmony with nature characterized by the practice of communal nudity, with the intention of encouraging self-respect, respect for others and for the environment." 82

63. Naturism, by philosophy, is tolerant of others and their differences. It expects only the same in return.
Naturism rejects obstreperous, provocative nudity--but because it is anti-social effrontery and disorderly conduct, not because it is nudity.

64. Nudity promotes social equality, feelings of unity with others, and more relaxed social interaction in general. As mentioned earlier, clothing locks us into a collective unreality that prescribes complex responses to social status, roles and expected behaviors.83 As the artificial barrier of clothing is done away with, social class and status disappear. People begin to relate to each other as they are, and not as they seem to be. This is a phenomenon that is intimately familiar to the Finnish people. L.M. Edelsward writes: "People can relax in the sauna in a way that is difficult to do in other contexts and with others than one's family, for here the tensions associated with maintaining one's social mask disappear. . . . Without their social masks, sauna bathers are able to meet others not in terms of their social personas, but in terms of their inner personalities. . . . Sweating together in the sauna, removed from the impinging demands of ordinary life, Finns can be the people they 'really' are, and can recreate their relationships with others as they ideally should be--open, equal, and trusting. . . . Sweating together in the sauna, stripped of all symbols of rank, wealth or prestige, all are equal; distance and respect become openness and sincerity." 84

65. Naturists tend to be especially accepting of other people, just as they are. This is an attitude that is undoubtedly related to the fact that Naturists are generally more accepting of their own bodies, just as they are, than the general public.85

66. Socially and demographically, nudists are almost exactly like the rest of the population, except that they are tolerant of nudity. There are few other trends, social or psychological, positive or negative, that correlate to a statistically significant degree with nudists as a demographic group.86

67. Naturism rejects blind conformity to cultural mores and assumptions about the body, which see clothing as a constant necessity, in favor of a more reasoned, rational approach which recognizes the need for clothing to be dependent on context.

68. For Americans, non-acceptance and sexualization of their own nudity encourages a biased or racist attitude contrasting "clothed civilization" against the "naked savage." 87 Rob Boyte asks, "Why is it permissible [in National Geographic] to show the penis and scrotum of an African Surma (Feb. 91) or a Brazilian Urueu-Wau Wau (Dec. 88) but not a Yugoslav Naturist in his natural setting? Why are photographs of breasts on Nuba (Feb. 51, Nov. 66), Zulu (Aug. 53), Dyak (May 56), Masai (Feb. 65), Yap Island (May 67, Oct. 86), Turkana (Feb. 69), Adama Islands (July 75), New Guinea (Aug. 82), Woodabe (Oct. 83), Ndebele (Feb. 69), and Surma (Feb. 91) women shown, yet not one white Canadian can be found to face the camera at Wreck Beach? Why are the breasts shown of Josephine Baker (July 89), a black native of East St. Louis, but the breasts of white native women of Miami Beach are not shown? The unanswered question implies but one conclusion: that the National Geographic has in fact a Eurocentric bias (racist) in portraying nudity." 88 Jeremy Seabrook writes: "The absence of self-consciousness is not some natural 'primitive' impulse to acknowledge the universal truth that sex is the centre of their world. . . . The nakedness of tradition speaks of a social order in which sex, although not denied, has its place in the totality of living and growing things; it speaks of another ordering of the world, one that is a reproach to, and denial of, those nude westerners [vacationing on nude beaches far from home], although at the same time, is dismissed, marginalised, not taken seriously by them." 89

 


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