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

Both the child and parent are performative issues by virtue of what it is that
body can do — be http://shockintown.com/post/nudism-is-not-a-religion/ and/or gaze in particular circumstances. Similarly, the patient
Nude under the medic’s gaze non-voluntaristically performs entry to that
gaze and the institutional knowledge that authorizes the doctor’s ‘looking’.
The category which is constrained less by modernist institutionalized power
relationships — though power relations are constituted in all contexts of course —
entails other coded and ritualistic sets of behaviors and possibilities: the locker-
room showers which, for example, enable only the barest glance of likewise
naked bodies and the limitation 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 category requires
an extensive range of bodily activities, from a diverse variety of looks and seeing
between intimate partners, casual non-looking between naked intimates going
about pre-coital or post-coital non-sexual activities, glances between nude
‘Chances’ in, for instance, the gay male sauna — where nudity and looking are
collapsed with sex and sexuality itself.
The rst, third and fourth of types are the privileged websites of non sexual
nakedness in 20th century western culture — sites where the naked body is
performed and constrained, looked at, spoken about and gazed upon in rigor-
ously coded and restrained ways. These websites allow the functionality of nakedness
for practical reasons: the bathing of children, the medical examination of the
body, washing the sweat and dirt from the body after sport and physically
vigorous activities — all crucial and essentially 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 ‘types’ of naked circumstances enlarged in the late
1960s and 1970s, with increased frequent nudity on university campuses,
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streaking as a more common practice of transgression and entertainment, and
even ‘nude group therapy’ (Bindrim, 1970). They can be non sexual websites by virtue
of the context — sexual activity is neither authorized nor legitimated in such
frames. Truly, according to Bell and Holliday (2000:130), naturist societies — an
Case of context-dependent common and gazed-upon nakedness — have required
great pains in recent decades to stress their non sexual nature, frequently through
invoking the signier ‘family’, and by contrasting themselves with other sights of
naturist nakedness, particularly those recommended in 19th-century proto-gay
Reports and contemporary homosexual male sexual sites where nakedness is more
frequently celebrated alongside a specific sexual independence. The nonsexual impera-
tive of such websites is preserved 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 raising place-
modern sexualization of the supposedly nonsexual sites of nakedness. Despite
the codes and conventions which work to separate nakedness from the sexual —
to prevent nude girl beach between non-sexual and sexual frameworks of nakednes and gazing
— there is a famous difculty or instability in keeping the discrete separation
of these contexts. Circumstances which are usually understood to x significance are,
as Derrida has revealed, never stable or discrete, but always open to diffrance, re-
signication, instability and citations that are never under the command of their
author (Derrida, 1988). In the case of the frames of nakedness, the instability of
the circumstances causes not only a specific seepage of the sexual or erotic into the privi-
leged websites of non-sexual nudity, but also the ways nudity in those sites
is read by others, whether they be temporally present at the site or reading the
Website through further representation, such as in a picture or a documentary
lm.
What’s at stake in the break down of the myth of discrete contexts which
relegate the sexual in nudity to the second frame is a particular disruption to the
cultural imperative of coherence of the performative issue. All topics are
impelled to perform in intelligible and recognizable manners, no matter the

location of the ethnic coordinates, whether they be coordinates of belonging
such as sex or ethnicity, or more personalized and less categorized signiers
such as trajectories of personal history, memory, livelihood afliations, and so on.
Where nakedness upsets the functionality of subjecthood is in the paradox
between the sheer commonality of nakedness, since we all have a body that does

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