relationship, a naked child can playfully frolic without shame or humiliation.

Both the child and parent are performative subjects by virtue of what it is that
body can do — be naked or in particular contexts. Likewise, the patient
Nude under the medic’s gaze non-voluntaristically performs entry to that
gaze and the institutional knowledge that authorizes the physician’s ‘looking’.
The kind that is constrained less by modernist institutionalized power
relationships — though power connections are made up in all contexts of course —
entails other coded and ritualistic sets of behaviors and possibilities: the locker-

room showers which, for example, allow only the barest glimpse of likewise
naked bodies and the restriction on sexual activity (or arousal). The manners in
which these circumstances and signications work to inculcate and constrain the
performative body cannot be disconnected from the subjective sense-of-self as a
(sometimes) clothed body. What Grosz has labelled her second group requires
an extensive range of physiological actions, from a varied assortment of looks and seeing
between intimate partners, casual non-looking between naked intimates going
about pre-coital or post-coital non sexual actions, peeks between naked
‘possibilities’ in, for example, the gay male sauna — where nudity and looking are
Failed with sex and sexuality itself.
The rst, third and fourth of types are the privileged sites of non sexual
nakedness in 20th-century western culture — websites where the naked body is
performed and constrained, looked at, spoken about and gazed upon in rigor-
ously coded and restrained manners. These sites allow the performance of nakedness
for practical reasons: the washing of children, the medical examination of the
body, washing the sweat and dirt from the body after sport and physically
vigorous activities — all essential and always both speculative and self-specu-
lative, as codes of cleanliness and well-being are maintained and policed not only by
the self but by each other. These ‘kinds’ of naked circumstances enlarged in the late
1960s and 1970s, with increased regular nudity on university campuses,
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streaking as a more common practice of transgression and entertainment, and
even ‘naked group therapy’ (Bindrim, 1970). They are non sexual sites by virtue
of the circumstance — sexual activity is neither authorized nor legitimated in such
Frameworks. Really, according to Bell and Holliday (2000:130), naturist societies — an
Case of context-dependent common and gazed-upon nakedness — have taken
great pains in recent decades to stress their nonsexual nature, often through
invoking the signier ‘family’, and by contrasting themselves with other sights of
naturist nakedness, particularly those recommended in 19th-century proto-homosexual
Reports and contemporary gay male sexual sites where nakedness is more
frequently celebrated alongside a certain sexual independence. The nonsexual impera-
tive of such websites is maintained by the establishment of a bordered framework which
Efforts — nevertheless unsuccessfully — to relegate the ‘sexual gaze’ to an outside.
What Grosz’s categorization lacks is a proposition of the increasing place-
modern sexualization of the allegedly nonsexual websites of nakedness. Despite
the codes and customs which work to split nakedness from the sexual —
to prevent slippage between nonsexual and sexual frames of nakednes and gazing
— there’s a celebrated difculty or instability in keeping the discrete separation
of these circumstances. Contexts which are generally understood to x significance are,
as Derrida has shown, never or distinct, but constantly open to diffrance, re-
signication, instability and citations that are never under the order of their
author (Derrida, 1988). In the case of the frameworks of nakedness, the instability of
the contexts causes not only a specific seepage of the sexual or sensual into the privi-
leged websites of non sexual nudity, but also the ways in which nudity in those websites
is read by others, whether they be temporally present at the website or reading the
Website through additional representation, such as in a photograph or a documentary
What’s at stake in the breakdown of the myth of discrete contexts which
relegate the sexual in nudity to the second framework is a specific disruption to the
Ethnic imperative of coherence of the performative issue. All matters are
impelled to perform in intelligible and recognizable manners, regardless of the
location of the ethnic coordinates, whether they be coordinates of belonging
such as gender or ethnicity, or more personalized and less categorized signiers
such as trajectories of personal history, memory, profession afliations, and so forth.
Where nakedness upsets the functionality of subjecthood is in the paradox
between the absolute commonality of nakedness, since we all have a body that does