نتیجه تکمیلی پژوهش در مورد معضلات و ناهنجاریهای فرهنگی و اجتماعی در جمهوری اسلامی ایران و پیشنهاد راههای برون رفت از آنها

تقدیم نتیجه تکمیلی  در مورد معضلات و ناهنجاریهای فرهنگی  و اجتماعی در جمهوری اسلامی

 ایران و ارایه پیشنهادات پژوهشگر و نویسنده برای برون رفت از آنها

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ضمن عرض سلام و تقدیم ادب و احترام، بدینوسیله نتیجه تکمیلی پژوهشی که در چند مرحله انجام و نهایتا درتاریخ 10 بهمن 1395 

در اینترنت منتشر و به دفتر مسئولین محترم  رده بالای جمهوری اسلامی ایران، اینترنتی ارسال گردید را خدمتتان تقدیم می نمایم،

 شاید این همه تلاش و پژوهش بنده گوش و چشم شنوا و بینا پیدا نمود و تا دیر نشده بداد فرهنگ ایران و جوانان ایرانی با 8000

 سال تمدن انسان ساز و آسمانیش برسند. ضمنا نتیجه منتشره قسمت قبل این پژوهش را مجددا تقدیم حضور می نمایم.

سعید شجاعی سعدی-شیراز

(لطفا برای مطالعه کامل پژوهش مهم بنده روی "ادامه مطلب" کلیک نمایید)

 

تقدیم نتیجه تکمیلی  در مورد معضلات و ناهنجاریهای فرهنگی  و اجتماعی در جمهوری اسلامی ایران و  پیشنهادات نویسنده برای  برون رفت از آنها

ضمن عرض سلام و تقدیم ادب و احترام، بدینوسیله نتیجه تکمیلی پژوهشی که در چند مرحله انجام و نهایتا در درتاریخ10 بهمن 1395 

در اینترنت منتشر و به دفتر مسئولین محترم  رده بالای جمهوری اسلامی ایران، اینترنتی ارسال گردید را خدمتتان تقدیم می نمایم، شاید این همه تلاش و پژوهش بنده گوش و چشم شنوا و بینا پیدا نمود و تا دیر نشده بداد فرهنگ ایران و جوانان ایرانی با 8000 سال تمدن انسان ساز و آسمانیش برسند. ضمنا نتیجه منتشره قسمت قبل این پژوهش را مجددا تقدیم حضور می نمایم.سعید شجاعی سعدی-شیراز

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بنده سعید شجاعی سعدی ،در پژوهش خود دریافتم که اگر حدود 13 میلیون نفری که یا به سن ازدواج رسیده اند و یا از سن ازدواجشان سالهاست که میگذرد ، هرچه زودتر ازدواج نکنند نه تنها کشور در 10تا 20 سال آینده باید شاهد عواقب پیری جمعیت ایران در بخشهای اقتصادی و سیاسی باشد ،بلکه از لحاظ امنیتی و فرهنگی نیز کشور و نظام جمهوری اسلامی ایران بشدت با چالشی بزرگ روبرو خواهد بود.

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بنده سعید شجاعی سعدی ،در تحقیقات علمی خود در یافتم ، هر اندازه مسئولان دینی و قضایی و امنیتی و انتظامی جمهوری اسلامی بر محدویت هابر جوانان ( برابر آموزهای شرع مقدس اسلام و نیز برای تهذیب اخلاقی جامعه با ارشادات، فتوا، یا اخطار و هشدارهای قضایی و یاانتظامی و یا تحت هر عنوان دیگر ) می افزایند، به همان نسبت و یا چند برابر آن به جاذبه و تنوع و موضوعات جذاب(برای جوانانی که در آتش غریزه طبیعی میسوزند)  سایتها و شبکه های جنسی در ماهواره و یا دیگر روشهای  مرسوم نظیر استفاده از گوشی همراه و یا دی وی دی و فلش مموری و مانند آنها توسط برنامه ریزان یکسان سازی فرهنگی در دنیا، افزوده میشود.

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متاسفانه همه در جمهوری اسلامی ایران، از حل مشکلات جوانان خوب حرف می زنند اما خوب عمل نمی کنند ، پژوهش اخیر بنده نشان داد این عدم توانایی در حل و فصل موضوع ازدواج 13 میلیون جوان ایرانی دو علت اصلی داردک

1- متصدیان امور جوانان اکثرا پا به سن گذاشته هستند و متاسفانه نمی توانند آنچنان که باید و شاید با جوانان و نیازهای آنها ارتباط لازم را برقرار کنند و همین امر نوعی گسست نسلی را در کشور بوجود آورده است.

2- مسئولین فرهنگی بشدت از اینکه توسط نهادها و افراد محافظه کار دینی موزد حمله و هجوی همجانبه قرار گیرند می ترسند نکند در نتیجه اقدامات لازم برای حل و فصل مشکلات  جوانان ، آنها متهم شوند به اینکه خطوط قرمز را رد میکنند ،لذا موقعیت اداری و اقتصادی آنها در دایره صاحبان قدرت به خطر بیفتد. 

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سعید شجاعی سعدی -شیراز-         

بنام هستی بخش و اندیشه آفرین

با اهدا سلام

احتراما ، با بی ادعایی و فروتنی کامل نتیجه پژوهش مهم اخیرخود را  تقدیم حضور می نمایم، امید که مفید باشد.

شیراز - سعید شجاعی سعدی

19 آبان 1395

 http://www.saadiman.blogsky.com   

همراه - 09177151120

از جایگاه یک پژوهشگر و فعال اینترنتی صلح و فرهنگ جهانی و نیز بعنوان یک دلسوز انقلاب اسلامی و خون شهدا و منافع و امنیت ملی ایران اسلامی که نزدیک به 35 سال در سه مهارت تخصصی خود هر چه از دستم بر آمده بی مزد و منت . بی آنکه بدنبال رانت و قدرت و مانند آن باشم و فقط و فقط برای سربلندی نظام و سر فرازی ملت کهن و متمدن ایران عزیز و از همه مهم تر بعنوان یک ایرانی و یک بچه شیعه علوی ، انجام داده و می دهم.

هم اینک نیز، بمانند قبل ،نتیجه پژوهش اخیر اینترنتی خود را (البته بصورت فشرده)تقدیم حضور می نمایم. بهر حال ، ذکر این نکته مهم را ضروری می دانم که هرچند بدلیل فشارها و تهدیدات مغرضین و زمینخواران و رانتخواران و ریاکاران ، تقریبا از 13 شهریور 1395 تاکنون هیچیک از وبلاگها و صفحات اجتماعی فارسی و انگلیسی خود را به روز ننموده ام، اما با جستجوی نام کامل بنده (سعید شجاعی سعدی) در اینترنت ، نتایج پژوهشها و نیز مقالات فرهنگی  و نوشته های تخصصی صلح طلبانه بنده بی ادعا به فارسی و انگلیسی در دسترس همگان می باشند.شیراز - سعید شجاعی سعدی

19 آبان 1395

 http://www.saadiman.blogsky.com   

همراه - 09177151120

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مقدمه

تهاجم و نفوذ فرهنگی نه در شعار که در عمل و با بکاگیری روشهای علمی و عملیاتی روز و استفاده از افراد صاحب نظر و مجرب و بروز قابل پیشگیری و درمان است و نه با دستور و خطابه و بگیر و ببند.

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مطالعات اخیر اینترنت محور بنده نشان می دهدکه بالای حدود 80 درصد کاربران اینترنتی بصورت دایم و یا تفننی به سایتهای مستهجن (همچنین به کانالهای ماهواره ای ضد اخلاقی)مراجعه دارند و بیگانگان دقیقا با علم و اطلاع از این واقعیت و با وعده زندگی و رفاه و تحصیل همه جانبه و منجمله بهرمند شدن از لذایذ جنسی آزاد ، (و در هنگامه ای که ظاهرا بیشتر دستگاههای فرهنگی جمهوری اسلامی ایران و مدعیان در خواب خرگوشی بسر می برند!)برخی از جوانان و خانواده های ساده آنها را تشویق به تغییر دین و رفتن به غرب می کنندو کم هم موفق نبوده اند و اگر امثال بنده هم با اتکا به ایمان و صداقت و تخصص و تجربه  بخواهیم کاری انجام دهیم،متاسفانه باید در نهایت بی رحمی و در سایه سکوت و یا (خدای ناکرده) همراهی احتمالی دستگاههای اداری و امنیتی،مورد تهدید و پرونده سازی و محدویت همه جانبه توسط رانتخواران و زمینخواران و مغرضین دنیا و قدرت طلب واقع شویم که اینهم از عجایب و تلخی روزگار امروز ما در ایران اسلامی عزیز است.     

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متاسفانه قبح و زشتی اینکار به دلایلی نظیر عادی نشان دادن اینکار در رسانه های ماهواره ای و اینترنتی فارسی زبان و غیره ایرانی و خارجی که ازخارج از کشور پخش می شوند شکسته است و این خود یکی از دلایل مهم افزایش آمار آسیبهای اجتماعی و  هنجار شکنی و طلاق و نابسامانی بهداشت روانی در بخشی از جمعیت کشور ،در نظام جمهوری اسلامی ایران است.

متاسفانه وجود حدود 13 میلیون جوان مجرد و هزاران زن و مرد میانسال مجرد یا مطلقه و یابیوه نیز مزید بر علت شده است.

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برخی افراد صاحب منصب و برخی از  دستگاهای فرهنگی کشور و رسانه ها و صاحبان فکر و اندیشه ، بدلیل ترس و یا خود سانسوری ،عملا نه تنها کار قابل توجه ای انجام نمی دهند که گاه خود نیز قربانی تبعات و آثار مخرب هجوم رسانه های دیداری و شنیداری و اینترنتی بیگانگان می شوند که ماجرای آقای سعید طوسی (بدون توجه به صحت و یا ناروایی آن) تنها یک نمونه کوچک از این مقوله میباشد. در پایان به اطلاع می رسانم انشاالله  تقدیم نتیجه کامل این پژوهش در فرصت مناسب و هنگامی که اولا پژوهش اینترنت محور جاری کامل گردد و ثانیا کمی از زیر فشارها و محدویت ها خارج شوم، تقدیم علاقمندان و دلسوزان دین و نظام و ایران عزیز خواهد شد.

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والسلام-شیراز - سعید شجاعی سعدی

19 آبان 1395

 http://www.saadiman.blogsky.com   

همراه - 09177151120

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بنام هستی بخش و اندیشه آفرین

با اهدا سلام

احتراما:

با بی ادعایی و فروتنی کامل نتیجه پژوهش مهم یکساله اخیرخود را که نتایج مقدماتی آنرا اینترنتی در 19 آبان 1395 تقدیم کردم،را بصورت جامع تقدیم حضور می نمایم، امید که مفید باشد.

 بنده سعید شجاعی سعدی از جایگاه یک پژوهشگر و فعال اینترنتی صلح و فرهنگ جهانی و نیز بعنوان یک دلسوز بی مزد و مواجب خون شهدا و منافع و امنیت ملی ایران که نزدیک به 35 سال در سه مهارت تخصصی خود هر چه از دستم بر آمده ،بی آنکه بدنبال رانت،قدرت،شهرت و ثروت و مانند آن باشم و فقط و فقط برای سربلندی دولت و سر فرازی ملت کهن و متمدن ایران عزیز و نیز بست و گسترش صلح و فرهنگ "دوستی و انسانیت محور" و حقوق بشر در جهان از طریق اینترنت، و با تحمل همه فشارها و رذالتها و نامردی های صاحبان زر و زور و تزویر و ریا، انجام داده و اگر خدا بخواهد در آینده نیز انجام خواهم داد .در اینجا و 

هم اینک نیز، بمانند قبل ،نتیجه پژوهش اخیر اینترنتی خود را (البته بصورت فشرده)تقدیم حضور محققان و صاحب نظران و تصمیم سازان می نمایم. بهر حال ، ذکر این نکته مهم را ضروری می دانم که هرچند بدلیل فشارهای مغرضین و زمینخواران و رانتخواران و ریاکاران ، تقریبا از 13 شهریور 1395 تاکنون هیچیک از وبلاگها و صفحات اجتماعی فارسی و انگلیسی خود را به روز ننموده ام، اما با جستجوی نام کامل بنده (سعید شجاعی سعدی) در اینترنت ، نتایج پژوهشها و نیز مقالات فرهنگی  و نوشته های تخصصی صلح طلبانه بنده بی ادعا به فارسی و انگلیسی در دسترس همگان می باشند.شیراز - سعید شجاعی سعدی

29 دی1395

http://www.saadiman.blogsky.com 

http:www.twitter.com/shogaiee  

همراه - 09177151120

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مقدمه

تهاجم و نفوذ فرهنگی نه در شعار که در عمل و با بکارگیری روشهای علمی و عملیاتی روز و استفاده از افراد صاحب نظر و مجرب و بروز قابل پیشگیری و درمان است و نه با دستور و خطابه و بگیر و ببند،همچنان که صلح و امنیت پایدار  (چه در بعد منطقه ای و چه جهانی) بدست نخواهد آمد، مگر با گفتگوی واقعی و بدور از بازیهای سیاسی و معمول بین دول مختلف و تن دادن به قوانین و حقوق مصوب و توافق شده جهانی در سازمانهای بین المللی و همچنین عمل به توافقات بدست آمده درگفتگوهای دو و یا چند جانبه بین دول مختلف در دنیا است که در غیر اینصورت متاسفانه پیش بینی بنده آنست که دیر یا زود جنگ و کشتار و نابودی، سرنوشت شوم و غیر قابل اجتناب در ابعاد منطقه ای و یا جهانی خواهد بودو لاغیر  .    

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مطالعات اخیر اینترنت محور بنده نشان می دهدکه بالای حدود 80 درصد کاربران اینترنتی بصورت دایم و یا تفننی به سایتهای مستهجن (همچنین به کانالهای ماهواره ای ضد اخلاقی)مراجعه دارند و بیگانگان دقیقا با علم و اطلاع از این واقعیت و با وعده زندگی و رفاه و تحصیل همه جانبه و منجمله بهرمند شدن از لذایذ جنسی آزاد ، (و در هنگامه ای که ظاهرا بیشتر دستگاههای فرهنگی جمهوری اسلامی ایران و مدعیان در خواب خرگوشی بسر می برند!)برخی از جوانان و خانواده های ساده آنها را تشویق به تغییر دین و رفتن به غرب می کنندو کم هم موفق نبوده اند .     

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متاسفانه قبح و زشتی اینکار به دلایلی نظیر عادی نشان دادن اینکار در رسانه های ماهواره ای و اینترنتی فارسی زبان و غیره ایرانی و خارجی که ازخارج از کشور پخش می شوند، تا حد بسیار زیادی شکسته است و این خود یکی از دلایل مهم افزایش آمار آسیبهای اجتماعی و  هنجار شکنی و طلاق و نابسامانی بهداشت روانی در بخشی از جمعیت کشور ،در نظام جمهوری اسلامی ایران است.

متاسفانه وجود حدود 13 میلیون جوان مجرد و هزاران زن و مرد میانسال مجرد یا مطلقه و یابیوه نیز مزید بر علت شده است،برای روشن شدن عمق مطلب توجه شما خواننده فهیم و فکور را به مطلبی تحت عنوان "آمار تکان دهنده مجلس از روابط جنسی در ایران" بنقل از سایت خبری تابناک جلب می نمایم:

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آمار تکان دهنده مجلس از روابط جنسی در ایران

کد خبر: ۴۲۳۹۵۲تاریخ انتشار: ۱۸ مرداد ۱۳۹۳ - ۱۱:۲۸ 09 August 2014

در این گزارش با استناد به نامه‌ای از وزارت آموزش و پرورش، نتایج تحقیق بر ۱۴۱ هزار و ۵۵۵ دانش آموز دختر و پسر دوره متوسطه در سال تحصیلی ۱۳۸۷-۱۳۸۶ منتشر شده است.

به گزارش پارسینه، مرکز پژوهش‌های مجلس شورای اسلامی ایران، نوزدهم خرداد گزارشی با عنوان «ازدواج موقت و تاثیر آن بر تعدیل روابط نامشروع جنسی» روی وب‌سایت خود منتشر کرده است.

در این گزارش با استناد به نامه‌ای از وزارت آموزش و پرورش، نتایج تحقیق بر ۱۴۱ هزار و ۵۵۵ دانش آموز دختر و پسر دوره متوسطه در سال تحصیلی ۱۳۸۷-۱۳۸۶ منتشر شده است.

بر اساس این تحقیق، ۱۰۵ هزار و ۴۶ نفر دانش آموز یعنی ۷۴.۳ درصد دارای رابطه «غیر مجاز با جنس مخالف» بوده‌اند.

همچنین طبق این گزارش، در سال تحصیلی 1386-1387 از 141552 دانش آموز (دختر و پسر) دوره متوسط در کل کشور تعداد 24889 نفر (17.5 درصد) دارای روابط همجنسگرایی (لواط و مساحقه) بودند.

به نوشته این گزارش، بر اساس اظهارات کارشناسان در سال 1388 در دهه 1960 و 1970 میلادی سن روسپیگری بالای 30 سال بود، اما اکنون سن روسپگیری به 15 سال به بالا رسیده است. تحقیقات دانشگاه شهید بهشتی نشان داده است که آمار روسپیگری بین زنان متاهل بیشتر از مجردهاست و 11 درصد روسپیان شهر تهران با اطلاع همسرانشان دست به روسپیگری می زنند.

در سال های 1388 و 1389 آمار کشف باندهای فساد 30 الی 35 درصد افزایش داشته است.

گزارش مرکز پژوهش‌های مجلس همچنین به یک تحقیق انجام شده توسط محمود گلزاری، عضو هیات دانشگاه علامه طباطبایی اشاره کرده است.

بر اساس این تحقیق، ۸۰ درصد دختران مورد پرسش در چند دبیرستان دخترانه تهران گفته‌اند که رابطه با جنس مخالف را تجربه کرده‌اند.

محمود گلزاری، معاون ساماندهی امور جوانان وزیر ورزش و جوانان، ۲۱ اردیبهشت امسال نیز گفته بود که بر اساس گزارش‌های آموزش و پرورش، ۴۰ درصد دانش‌آموزان رابطه با جنس مخالف را از ۱۴ سالگی شروع کرده‌اند.

به گفته وی، ارتباطِ پیش از دانشگاه دختران و پسران نسبت به ۳۰ سال پیش، سه برابر شده و زمان شروع رابطه جنسی نیز به دوره راهنمایی رسیده است.

تهیه کنندگان گزارش مرکز پژوهش‌های مجلس تاکید کرده‌اند که این آمار گوشه‌ای از حقیقت را نشان می‌دهد نه همه آن را.

همین سایت خبری در مطلبی دیگرتحت نام " پسرانی که ازدواج نکردند، دخترانی‌ که بی‌شوهر ماندند" به گوشه ای از مشکلات و مصایب فرهنگی و اجتماعی در جمهوری اسلامی ایران می پردازد: 

پسرانی که ازدواج نکردند، دخترانی‌ که بی‌شوهر ماندند

افزایش سن ازدواج یا هرگزازدواج‌نکردن برای دختران و پسران ایرانی نگران‌کننده شده‌است. بسیاری از دختران بی‌مسئولیتی و خصوصیات اخلاقی مردان را دلیلی برای مجرد ماندن و ازدواج نکردن خود می‌دانند

کد خبر: ۶۵۴۳۳۱تاریخ انتشار: ۱۶ دی ۱۳۹۵ - ۱۰:۳۰ 05 January 2017

سن یک میلیون و 300 هزار مجرد در کشور از حد متعارف ازدواج گذشته است. این آمار در حالی است که تنها 320 هزار نفر از مجردان را مردان مابقی یعنی 980 هزار نفر را زنان مجرد تشکیل می دهند. بنابراین تعداد زنان هرگز ازدواج‌ نکرده بالای سن متعارف و قبل از تجرد قطعی سه برابر مردان است.

به گزارش خبرآنلاین، سال ۱۳۹۰ آغاز دهه تجرد در ایران بود. تجردی که گرچه در دهه‌های پیش نیز در ایران دیده می‌شد اما به واسطه تعداد زیاد دهه شصتی‌ها که حالا در دهه نود جوانانی در سن ازدواج بودند، این آمار رو به فزونی گذاشت. آماری که در سال ۹۰ حکایت از زندگی مجردی و تک نفره 7.1 درصد خانواده‌های ایرانی داشت.

زندگی مجردی اما تنها در یک سطح یا در یک جنسیت در ایران باقی نماند. ارقامی که وزارت ورزش و جوانان در سال 1391 اعلام کرد، از زندگی مجرد حدود ۲۵ درصد دختران خبر داد. گرچه هم در ابتدای دهه ۹۰ و هم در سال ۹۵ آمار دقیقی از زندگی مجردی دختران و پسران ایرانی وجود ندارد اما به استناد سخنان وزیر ورزش و جوانان در سال ۹۱ 30 درصد جوانان در شش کلانشهر تهران، شیراز، مشهد، اصفهان، تبریز و اهواز به تنهایی زندگی می‌کنند.

اما دلیل این انفجار چه بود؟

زندگی مجردی در ایران که به گفته بسیاری از جامعه‌شناسان به دلیل گذر از کشوری سنتی به صنعتی و سر درگمی جوانان بین باورهای سنتی درست و غلط و فشار دهکده جهانی که فضای مجازی و رسانه‌های فراملی ایجاد کرده، به وجود آماده اما فارغ بر اینها اگر بخواهید علت اصلی زندگی مجردی را در ایران جست‌وجو کنید باید سری به آمارهای کاهشی ازدواج و افزایشی طلاق در ایران و پیامد‌های منفی این امر بزنید. متأسفانه در سال‌های اخیر آمار ثبت ازدواج با روند کاهشی روبه‌رو شده، به طوری که از سال ۱۳۹۰ با رشد منفی ۹.۱ درصد و پس از آن در سال ۱۳۹۱ با رشد منفی ۱.۵ درصد و در سال ۱۳۹۲ منفی ۷.۶ درصد که در ۹ ماهه سال ۱۳۹۳ به منفی ۲.۷ درصد نسبت به مدت مشابه سال قبلش رسیده است.

افزایش آمار طلاق و پیامدهای این اتفاق در ایران باعث شده بسیاری از جوانان به ازدواج بی‌رغبت شوند و آمار تجرد قطعی را در ایران بالا ببرد. به گفته اصغر نورالله زاده، مدیر عامل صندوق کارآفرینی امید در سال ۹۴ ، ۱۱ میلیون و ۲۴۰ هزار نفر در ایران مجرد مانده‌اند. او همچنین از روند افزایش آمار زنان مجرد در کشور ابراز نگرانی کرده و گفته: سهم زنان نسبت به مردان در تجرد بیشتر است. او میانگین سن ازدواج در مردان را ۲۸ سال و زنان را ۲۳.۵ سال عنوان کرده و گفته است: قریب به ۴ میلیون نفر مجرد دارای تحصیلات بالایی هستند که در این میان سهم زنان تحصیل کرده ازدواج نکرده بیشتر است.

دختران مجرد شهری رقیب دختران مجرد روستایی

شاید باورتان نشود اگر بدانید که دختران روستایی بیش از دختران شهری در معرض تجرد قطعی قرار دارند. براساس سرشماری سال ٩٠، تعداد دختران هرگز ازدواج نکرده در مناطق روستایی در همه گروه‌های سنی بیش از دو‌میلیون و ٦٥٠‌هزار نفر بوده است. 

اگر این عدد را در مقابل ٣١١‌هزار و ٥٠٦ دختر سه گروه سنی فوق در نقاط شهری قرار دهیم متوجه می‌شویم که جمعیت دختران هرگز ازدواج نکرده روستایی قابل مقایسه با دختران هرگز ازدواج نکرده شهری نیست. این مقایسه می‌تواند یکی از نشانه‌های جمعیت عظیم مهاجرت مردان روستاها به شهرها باشد که فرصت ازدواج را از دختران روستایی گرفته است. در این میان استان تهران با دارا بودن یک‌میلیون و ٥٤٨‌هزار و ٦٧٣ زن هرگز ازدواج نکرده در میان دختران ١٠ تا ٥٠ سال و بالاتر در صدر این آمار قرار دارد. بعد از تهران استان‌های خراسان‌رضوی، خوزستان، فارس و اصفهان به ترتیب بیشترین تعداد دختران هرگز ازدواج نکرده را دارند. البته تعداد مردان هرگز ازدواج نکرده نیز در تهران با یک‌میلیون و ٩٨١‌هزار ٧٧٦ نفر بالاترین آمار را داشته است. البته باید توجه داشت که آمار ارائه شده مربوط به چهار سال قبل است و این امید و احتمال بسیار زیاد است که دختران این گروه‌های سنی در آستانه تجرد قطعی فرصت ازدواج را یافته و از تقسیم‌بندی هرگز ازدواج‌نکرده‌ها خارج شده باشند.

چرا آمار تجرد زنان افکار عمومی را می‌ترساند؟

طبق آمار علی‌اکبر محزون، مدیرکل دفتر آمار و اطلاعات جمعیتی سازمان ثبت احوال، یک‌میلیون و ۳۰۰ هزار مرد بالای ۳۵سال و زن بالای ۳۰ سال در کشور داریم که ۳۲۰ هزار نفر آنها پسر و ۹۸۰ هزار نفرشان دختر هستند. هرچند که زندگی و روابط انسان‌ها مثل این آمار خشک و بسته نیست و احتمال زیادی وجود دارد که این حدود یک‌میلیون دختر مجرد در فاصله سرشماری ٩٠ تا ٩٥ ازدواج کرده باشند، اما مسئله مهم، زنگ خطری است که به صدا درآمده است. اما چرا آمار زنان مجرد بیش از مردان مجرد برای مسئولان مورد توجه قرار گرفته  است؟ زن و مادر شدن به هم وابسته‌اند. زنان به واسطه ماهیت وجودیشان، یک وظیفه نانوشته در جامعه و جمعیت دارند که آن همین تعهد طبیعی فرزندآوری است.

تا پیش از این مادربزرگ‌هایمان میانگین ٦ تا ١٢ فرزند را تجربه می‌کردند و مادران ما تجربه میانگین داشتن ٣ تا ٦ فرزند را داشتند اما زنان این دوره گرچه که انتظار می‌رود که تعهد خود را با کاهش متناسب دوره‌شان ادامه دهند اما تعداد قابل توجهی از آنها در سن تجرد قطعی قرار دارند. بنابراین بسیاری از کارشناسان نگرانند تا در صورت ادامه ‌نیافتن چرخه متناسب فرزندآوری نرخ باروری در کشور با افت چشم گیری روبه‌رو شود.  

در تعریف علمی به تعداد فرزندانی که هر خانم در طول دوران بالقوه باروری خود (١٥ تا ٤٩ سال) به دنیا می‌آورد را نرخ باروری می‌گویند که استناد به این تعریف می‌توانید تعداد دختران مجرد ازدواج‌نکرده اطرافتان را مرور کوتاهی کنید و ببینید که این نگرانی چقدر می‌تواند بزرگ باشد.

چرا دختران ایرانی ازدواج نمی‌کنند؟

گرچه مجرد ماندن دختران همانند مجرد ماندن پسران به دلایل بسیاری از جمله دلایل اقتصادی، اجتماعی و فرهنگی بستگی دارند و زنان همانند مردان ممکن است فردی هم‌سطح خود پیدا نکنند اما جامعه بیشتر به زنان انگ می‌زند. این زنان مجرد هستند که از سنی به بعد با عنوان‌هایی نظیر «ترشیدگی» مواجه هستند و حتی بسیاری از خانواده‌ها برای فرار از همین انگ، دخترانشان را به هر نوع ازدواجی مجبور می‌کنند. معمولا زنان هرگز ازدواج ‌نکرده با این انگ مواجه هستند که «اگر ایرادی نداشت حتما باید ازدواج می‌کرد». با این حال دختران امروزی سعی می‌کنند با این تفکرات مبارزه کنند. برخی از دختران بی‌مسئولیتی و خصوصیات اخلاقی مردان را دلیلی برای مجرد ماندن و ازدواج نکردن خود می‌دانند

فهیمه آزادی دختر 30 ساله ایرانی یکی از دخترانی است که در گفت‌وگو با روزنامه لس‌انجلس تایمز در تشریح علل مجرد ماندن خود گفته ‌است که «مردهای ایرانی برای ازدواج به اندازه کافی خوب نیستند!» او دختری است که پس از قطع شدن چندین رابطه، به تنهایی در آپارتمانی در جنوب تهران زندگی می‌کرد و اعتقاد داشت که به علت توسعه آموزش عالی، انتظارات زنان بیشتر شده است. او گفته: شما نمی توانید با یک مرد معمولی ایرانی ازدواج کنید که شما را محدود می کند و می گوید "کار نکن، بیرون نرو." این روزها پیدا کردن یک مرد روشنفکر ایرانی واقعا سخت است، آنها عقبتر از ما هستند. او توضیح داد که مدتی با مردی تقریبا ثروتمند که در ارمنستان تحصیل کرده بود زندگی می‌کرده اما بعد از مدتی از او جدا شده است، پس از آن مادر و پدرش از تصمیمش برای اینکه مجرد بماند حمایت کردند. خواهر بزرگتر فهیمه هم وکیلی است که یک فرزند 10 ساله دارد و از شوهر خود طلاق گرفته؛ شوهرش مخالف این بوده که این وکیل به سفرهای کاری برود.

آزادی همچنین گفته که در طول این سال ها با مردهای زیادی آشنا شده است، اما هیچ کدام از آن ها به قدر کافی مسولیت پذیر نبودند تا با آنها ازدواج کند یا بچه دار شوند: «مردهای پیرتر زنان جوان تر از من را ترجیح می دهند و جوان‌ترها هم فقط رابطه جنسی می خواهند چون فکر می کنند من قصد ازدواج ندارم و می توانم سهم پول خودم را در کافی شاپ ها بدهم!»

چرا پسران ازدواج را دوست ندارند؟

بی‌پولی، بیکاری، نداشتن خانه شخصی و تورم از یک طرف و بالا بودن مهریه و توقعات دختران ایرانی از سوی دیگر مردان را از ازدواج فراری می‌دهد. اتفاقی که به راحتی هم دختران را در تجرد قطعی قرار می‌دهد و هم پسران را.

دندان‌گرد شدن ‌دختران ایرانی پاسخی از سوی پسران مجرد به اتهام «خوب نبودن و بی‌مسئولیتی مردهای ایرانی» است. مهرداد یکی از مردان مجردی است که در آستانه ٣٧سالگی با وجود موقعیت خوب مالی و تحصیلی ازدواج نکرده. او فوق‌لیسانس زبان دارد و رئیس یکی از شعب بانک‌های دولتی ایران است. او درباره دلیل ازدواج‌نکردنش و همچنین خوب یا بدبودن دختران و پسران  می‌گوید: «به نظرم، نه دختران و نه پسران دیگر خوب نیستند، مهم‌ترین مشکل هم شاید این است که از مسئولیت قبول‌کردن فرار می‌کنند، حتی آنهایی هم که قبول می‌کنند ازدواج کنند، از مسئولیت‌هایشان در برابر طرف مقابل فرار می‌کنند، این مسئله هم درباره دختران و هم پسران صدق می‌کند و پس در هر دو سمت پیداکردن گزینه مناسب برای ازدواج کار سختی به نظر می‌رسد.» او درباره دلیل ازدواج‌نکردنش نیز می‌گوید: «در همه این سال‌ها توقعم بالا رفته، ضمن اینکه حوصله‌ام هم کم شده و برای خودم پیله تنهایی درست کرده‌ام.»

زنان در تقابل با مردان

«شبکه‌های اجتماعی مقصرند، مجردی بهتر از متاهلی است، دختران از پسران متنفرند و پسران از دختران، خانه پدری بهتر از بی‌خانمانی دو نفره و ازدواج تنها به شرط پول» اینها تنها بخشی از نظرات و واکنش‌های مخاطبان به دلایل مجرد ماندن دختران و پسران ایرانی است. عده‌ای با ارسال نظر به خبرآنلاین به افرادی چون فهیمه آزادی و مهرداد توصیه کرده‌اند که ازدواج را برای ادامه زندگی انتخاب نکنند. عده‌ای دیگر شبکه‌های اجتماعی را مقصر اصلی این تفکرات و پذیرش زندگی مجردی در جوانان دانسته‌اند و گفته‌اند: «شبکه های اجتماعی سبک زندگی رو تغییر دادن، و خانواده ها هم در آموزش کم میذارن. الان هیچ کسی درک درستی از ازدواج نداده در کل هیچ کدوم از دخترا و پسرا طاقت تحمل همدیگرو ندارن و فکر میکنن فقط حرف خودشون باید حرف اول و آخر باشه.»

پذیرش زندگی مجردی از سوی افکار عمومی اما یکی دیگر از خواسته‌هایی و نقدهایی است که بسیاری از مخاطبان آن را با دیگران در میان گذاشته‌اند. یکی از مخاطبان نوشته است: مخاطب دیگری که خود یک دختر مجرد است، به شرایط سخت زندگی دختران مجرد در ایران اشاره کرده و نوشته است: «من زندگی مجردی دارم. کاملا شرایطش رو لمس میکنم. الان مشکل ما این نیست که چرا ازدواج نکردیم مشکل اینجاست که چرا بدون ازدواج نمیتونیم زندگی کنیم.»

مجرد ماندن نگرانی دارد؟

ازدواج‌نکردن نمی‌تواند به خودی خود نگران‌کننده باشد اما وقتی یک دختر رخ‌ندادن آن را در کنار همه محدودیت‌ها، موانع، مشکلات، کمبودها و نگرانی‌هایش می‌گذارد، اوضاع کاملا تغییر می‌کند. واقعیت این است که نگرانی درباره آینده و ترس از تنهایی تبدیل به یکی از موارد اصلی بحث میان دختران ازدواج‌نکرده یا حتی زنان مطلقه و تنها شده است و بسیاری از زنان برای فرار از این نگرانی و ترس، راه‌های مختلف، پرهزینه و حتی خطرناک را در پیش می‌گیرند. البته همین موارد برای مردان نیز صادق است. از آنجایی که جامعه ما با عرف و رفتارهایی اجتماعی عجین شده و براساس همین رفتارها و عرف‌ها مردان فرصت، امکان و راه‌های بیشتری برای تأمین نیازهای خود دارند. 

عدم ارتقای کاری یکی از پیامدهای مجرد ماندن مردان است. اتفاقی که به عنوان یکی از ابزارهای قهرآمیز که نتیجه اش تشویق مردان مجرد به ازدواج است در ایران مورد استفاده قرار گرفته؛ ابزاری که کمتر زمانی به نتیجه مورد نظر دست پیدا کرده است. محمدناصر نیک‌بخت، استاندار همدان از جمله کسانی است که به این اقدام قهرآمیز روی آورده و ضمن اعلام این خبر که 5000 کارمند مجرد در دستگاه های اجرایی فعالیت می کنند، گفته است: در تعجب هستم که کارکنان دستگاه‌های اجرایی با وجود شاغل بودن چرا از امر ازدواج اجتناب می‌کنند؟! بنابراین از این پس کارمندان مجردی که قراردادی هستند را پیمانی نخواهیم کرد و اگر پیمانی باشد رسمی نمی‌شوند.

 مجرد ماندن برای هر دو گروه یک بحران روحی، روانی و حتی جسمانی است. با این حال در جامعه کنونی ما دختران نگرانی بیشتری نسبت به مجرد ماندنشان دارند. به ‌عبارتی بیشتر دختران به‌خصوص آنهایی که تصمیم به زندگی منفک از خانواده خود را می‌گیرند، فارغ از انواع عارضه‌های جسمی و روحی و روانی نوعی نگرانی از آینده و ترس از تنهایی دارند که نمی‌توانند با آن کنار بیایند و ممکن است همین نگرانی و ترس در آنها تبدیل به بیماری‌های دیگری شود.

ترس‌هایی که به گفته ناهید خداکرمی، رئیس کارگروه بهداشت معاونت زنان و خانواده ریاست‌جمهوری و رئیس انجمن مامایی بین دختران کم ‌سن‌ و سال تنها و دختران و زنانی که از سن ازدواجشان گذشته مشترک است. او می‌گوید این حس بین آقایان تنها و ازدواج‌نکرده هم وجود دارد.

علت چیست؟ چه باید کرد؟

او مسئله عدم ازدواج، گسترش روابط غیر از ازدواج، کاهش فرزندآوری، افزایش سن ازدواج و تمایل‌نداشتن به آن و بسیاری از مشکلات دیگر را زنجیره‌وار به هم متصل دانسته و بیان کرده است: باید بدانیم همه اینها به اشتغال و بیکاری و تحصیلات و میزان محدودیت‌ها و آزادی‌های جوانان در جامعه ربط داشته و دارد. او می‌گوید مهاجرت‌ها و مسائل مالی خانواده‌ها و امید و ناامیدی بین جوانان را باید در نگاه آنها به آینده بررسی کرد. بسیاری از جوانان به‌دلیل همین نداشتن امید به آینده و نداشتن برنامه‌ای برای آینده خود را وارد رفتارها و اقداماتی پرخطر و پرهزینه می‌کنند و برایشان نتایج این اتفاقات مهم نیست و این نگران‌کننده‌ترین اتفاق درباره جوانان یک کشور است. او به نتایج بررسی‌های جهانی اشاره می‌کند و می‌گوید: در جوامعی که شادی و نشاط اجتماعی و فردی بالاست و امید به آینده فرد و خانواده تا حد زیادی وجود دارد، تمایل به ازدواج بیشتر و نرخ باروری هم بالاست و بالعکس در جوامعی که مشکلات اقتصادی و اجتماعی و سیاسی و... وجود دارد، این شاخص‌ها هم افت می‌کند.

خداکرمی در رابطه با تجرد و احساس ترس در مردان نیز گفته: افزایش سن ازدواج یا هرگزازدواج‌نکردن درباره مردان هم نگران‌کننده است اما از آنجایی که مردان از نظر عرفی و اجتماعی و البته جسمی فرصت بیشتری برای دامادشدن دارند نگرانیشان کمتر است. درعین‌حال جامعه ما از شدت نگرانی درباره ازدواج‌نکردن در سنین بالاتر دچار هیجان ازدواج دختران و پسران در سنین کمتر از سن ازدواج شده است و به‌همین‌دلیل شاهد افزایش ازدواج‌های کمتر از ٢٠ساله‌ها هستیم که همین موضوع خود شروع یک اتفاق ناگوار دیگر است.

رئیس کارگروه بهداشت معاونت زنان و خانواده ریاست‌جمهوری تأکید دارد ارگان‌های مسئول در امر سلامت جسم و روان و نیز ارگان‌های متولی درباره مسائل اشتغال و شادی و نشاط و تحصیل و... همراه با هم مدیریت کنترل اجتماعی را اجرا کنند که البته مبنای آن نباید اقدامات قهری باشد. او گفته است که باید سیاست‌های جداسازی دختران و پسران در سن ازدواج از یکدیگر را اصلاح کنیم و بدانیم که بهتر است دختران و پسران قبل از ازدواج با یکدیگر آشنا شوند. در این شرایط است که آنها می‌توانند اولا اقدام به انتخاب کنند و درعین‌حال با خصوصیات جنس دیگر آشنا شوند.

--

برخی افراد صاحب منصب و برخی از  دستگاهای فرهنگی کشور و رسانه ها و صاحبان فکر و اندیشه ، بدلیل ترس و یا خود سانسوری ،عملا نه تنها کار قابل توجه ای انجام نمی دهند که گاه خود نیز قربانی تبعات و آثار مخرب هجوم رسانه های دیداری و شنیداری و اینترنتی بیگانگان می شوند که ماجرای آقای سعید طوسی (بدون توجه به صحت و یا ناروایی آن) تنها یک نمونه کوچک از این مقوله میباشد.

بنده شک ندارم تا هنگامی که سیاست تحکم فرهنگی از طریق صدور بخشنامه و یا ترد و تکذیب و برخورد قضایی و انتظامی و یا امنیتی با واقعیتهای فرهنگی کشور در دستور کار مسئولان فرهنگی و سیاسی کشور قرار دارد، متاسفانه روز بروز بر عمق از هم گسستگی نسلهای مختلف با فرهنگ اصیل و انسانی و عمیق ایران با هزاران سال سابقه و ریشه و نیز بر دامنه  فساد و فحشا و نا هنجاریهای اجتماعی و بذه کاری افزوده خواهد شد. این فرایند می تواند در صورت ادامه بی توجه و اقدامات عاجل تا آنجا پیش رود که خدای ناکرده زمینه فروپاشی همه جانبه را در کشور فراهم سازد. بعلاوه تا هنگامی که به مقوله فرهنگ و تفاوتهای فرهنگی بین اقوام ایرانی و بین فرهنگ ملی و فرهنگ ملل و کشورهای دیگر با دیدی کارشناسانه و علمی توجه نگردد و روش ترد و نفی واقعیتهای فرهنگی ایران و جهان دستکم در دستور کار برخی از صاحبان قدرت و فعالان سیاسی و فرهنگی در جناحهای کشور حاکم باشد وآنها لزوم تبادل ارزشها و کالاها و آداب و رسوم و باورهای فرهنگی و احترام به این تفاوتها را باور نداشته باشند، عملا   مشکلی از مشکلات فرهنگی و   اجتماعی جمهوری اسلامی ایران حل نخواهد شد و برای آنکه موضوع کمی شفاف تر گردد، بنده سعید شجاعی سعدی ، در اینجا به شرح و کنکاشی  مهم اما مجمل در باره تفاوتها و باورها و سبقه آنها با ذکر و نقل مطالب و دیدگاهای مختلف صاحبان نظر و دیدگاه در جهان ،می پردازم.

 فراموش نکنیم که تفاوتهای فرهنگی در جهان امری بدیعی و پذیرفته شده است.بنده  در اینجا و در ابتدای این کنکاش علمی نظردانشجویان مرکز آموزش علمی کاربردی سازمان فرهنگی هنری شهرداری تهران را که برایم جالب بود را بنقل از سایت آنها نقل می نمایم:

"...اما انسانها تفاوتهایی هم دارند بخصوص تفاوت فرهنگی و آداب و رسوم. تفاوت فرهنگی بین مردمان قاره‌ها، کشورها و مناطق مختلف و شهرها و روستاها وجود دارد. مثلا مردمان قاره آسیا با قاره آمریکا متفاوت است همچنین با مردمان اروپا و آفریقا. آسیایی‌ها بیشتر مردم آداب‌دان، متواضع، مودب و با حجب و حیا هستند و به دیگران احترام زیادی قائل می‌شوند و در بعضی مواقع هم ظاهرسازند و منویات درونی خود را بروز نمی‌دهند و تا حدودی پیچیده هستند. در این قاره کهن آداب و رسوم و سنتهای زیادی وجود دارد که از هزاران سال پیش توسط مردمان این قاره بوجود آمده است و در بیشتر موارد هنوز هم پابرجا هستند. سنتهایی که اصالت مردم هر سرزمین را از دیگران متمایز می‌سازد. به عنوان مثال چینی‌ها سنتهای مخصوص خود را دارند و هندی‌ها، ژاپنی‌ها، کره‌ای‌ها و اعراب و ... نیز همینطور.

مردم ایران هم با مردم دیگر کشورها تفاوت دارند. به طور مثال مردم برخلاف آمریکایی‌ها و اروپایی‌ها که مردم خونسرد و بی‌تفاوت و تا حدود زیادی منضبط هستند، مردمی خونگرم، زودجوش و تا حدود زیادی دلسوز هستند و نمی‌توانند بی‌تفاوت باشند چرا که مردمی باعاطفه و مهربان و بسیار مهمان‌دوست هستند و بیشتر مواقع به کمک دیگران می‌شتابند و آنان را تنها نمی‌گذارند. درد و رنج همنوع خود را تحمل نمی‌کنند و به راحتی از کنارش نمی‌گذرند. ایرانیان در دنیا به مهمان‌دوستی معروفند و مردمان دیگر کشورها که به ایران سفر می‌کنند از این خصلت ایرانیان به نیکی یاد می‌کنند. ایرانیها انسانهای سخت‌گیری نیستند و به راحتی گذشت می‌کنند و از خطاهای دیگران می‌گذرند و مردمان ایران بخشنده و سخاوتمند هستند و تا حدودی هم به دست و دلبازی معروفند هرچند در مواردی هم خصوصیات منفی هم دارند که البته خصوصیات مثبتشان آنرا می‌پوشاند و قابل اغماض است، ایرانیها جمع‌دوست هستند و از تنهایی گریزان و گوشه‌گیری و انزواطلبی را نمی‌پسندند و اگر اوضاع اقتصادی‌شان خوب باشد دوست دارند رفت و آمد زیاد داشته باشند و از معاشرت با دیگران لذت می‌برند".

بنظر بنده سعیدشجاعی سعدی فرهنگ ، در واقع شناسنامه هویتی یک قوم و یک ملت است.در اینجا نظر صاحب نظران موسسه "زی نت" در رابطه با تعریف فرهنگ و کارکردهای آن بویژه در رابطه با نژادپرستی را بنقل از سایت آنها مرور می کنیم. این نظر را بدان سان ذکر می کنم که گاه افراط و تفریط در امور فرهنگی می تواند فاجعه ای به بزرگی جنگ جهانی دوم بیافریند.

" Culture and Racism 

A culture is thriving if it keeps providing ways of communicating and understanding that are relevant to the group and its situation. A group with such a culture is very difficult to suppress: it is innovative, easy to organize, confident, difficult to lie to. In order to suppress a group, it is crucial to suppress its culture. This is part of the tension of racism: on the one hand it splits people into groups and maintains their separation. On the other, it must continually interfere in the lives of the members of oppressed races to disrupt their cultures and prevent their development. This is done in two ways. First, by the denying cultural resources needed for an autonomous cultural life to people of colour, and second, by using the relative monopoly over cultural resources to spread myths about whites and people of colour, their abilities, their relationships, and their roles. These myths reinforce the racist beliefs that underpin the social system. "

و یا فشار بی از حد بر زنان بویژه بعد از جنگ جهانی دوم در آمریکا و اروپا سبب گسترش فرهنگ "فمینیسم" در جهان گردید.در اینجا نظر یکی از پژوهشگران سایت "انواع فمینیسم" را در اینباره تقدیم می نمایم.

Radical Feminism

Provides the bulwark of theoretical thought in feminism. Radical feminism provides an important foundation for the rest of "feminist flavors". Seen by many as the "undesirable" element of feminism, Radical feminism is actually the breeding ground for many of the ideas arising from feminism; ideas which get shaped and pounded out in various ways by other (but not all) branches of feminism. [CTM]

Radical feminism was the cutting edge of feminist theory from approximately 1967-1975. It is no longer as universally accepted as it was then, nor does it provide a foundation for, for example, cultural feminism. [EE]

This term refers to the feminist movement that sprung out of the civil rights and peace movements in 1967-1968. The reason this group gets the "radical" label is that they view the oppression of women as the most fundamental form of oppression, one that cuts across boundaries of race, culture, and economic class. This is a movement intent on social change, change of rather revolutionary proportions, in fact. [JD]

The best history of this movement is a book called Daring to be Bad, by Alice Echols (1989). I consider that book a must! [JD] Another excellent book is simply titled Radical Feminism and is an anthology edited by Anne Koedt, a well-known radical feminist [EE].

فمینیسم به تدریج به گسترش فرهنگ سکس و ارتباط جنسی آزاد بدون تشکیل خانواده کمک نمود و برهنگی نه تنها به مد بین زنان اروپایی و امریکای مبدل گردید که بعنوان نمود و سمبل  آزادی زن نیز از قید و بند مردان نیز بحساب آمد.البته این ظاهر کار بود چرا که درپشت صحنه سیاستمداران و کارخانه داران و بنگاههای بزرگ تولیدی و سرمایداران جهانی در صدد ایجاد بازاری چند میلیارد نفری برای مصرف لوازم آرایش و منسوجات و البسه و نیز ابزار و آلات کسب لذت جنسی بودند و برای آنکه سرو صدا و اعتراض رهبران دینی و فعالان حقوق واقعی زن را بی اثر کنند، به تدوین منشور و تاریخ راست و دروغ تمایل انسان به برهنگی و میل شدید انسان به کسب لذایذ زندگی و منجمله لذایذ مفرح جنسی پرداختند. در اینجا نمونه های از این دست را به نقل از سایت های تحقیقاتی و یا مروج چنین افکاری را تقدیم می نمایم.

 Nudity in Ancient to Modern Cultures

Aileen Goodson

(This chapter excerpt is from Aileen Goodson's Therapy, Nudity & Joy)

"If anything is sacred, the human body is sacred"

-Wait Whitman I Sing the Body Electric

Primitive Nude Living

Many of us may be unaware that nudity is a normal condition that has prevailed throughout most of mankind's existence. Anything from complete nakedness to casual body covering was a lifestyle component from prehistoric times through the Greco-Roman civilizations and into part of the Middle Ages.

Even today, in various remote areas of the warmer climes, naked societies persist as primitive tribes whose members do not wear clothes. These societies point up, among other things, how drastically our attitudes toward nudity and social organization have changed throughout human history. Unfortunately, modern civilization's puritanical laws of decency have labeled unclothed tropical-zone cultures as offensive and inferior. Missionaries, settlers, and tradespeople have effectively forced compliance with western dress codes wherever primitive cultures are found. Due to such diligence, we are now able to travel worldwide to exotic islands, join African safaris, and explore South American jungles without having to confront the "embarrassment" of viewing tribal nakedness.

Inexcusably, as civilization encroaches upon many of these out-of-the-way places, the aboriginal cultures are often severely damaged or destroyed by the invading virus of a technologically superior society. Enticed by trinkets and modern conveniences, the native populations almost invariably succumb to the customs, clothing, diseases, and problems of our intrusive culture.

In 1988, the January 3rd issue of The Los Angeles Times reported that the Yanomamis of the remote northern Brazilian territory of Roraima, a primitive and naked tribe, are in danger of extinction because the government has discovered gold and diamonds on their land. The Yanomamis are the largest known tribe still isolated from the outside world: "Yanomamis hunt with poisoned arrows, and many use primitive tools. They shun clothes, decorate their bodies with fruit dye and flowers, and live under huge palm huts in communities of 50 people. The population of Roraima is about 100,000. Anthropologists, the Roman Catholic Church, and Indian-rights groups fear that forced acculturation by an onslaught of whites will further reduce the Yanomami population, largely through disease. Because of their isolation, the Indians have no immunity against common viruses and can easily die from flu or a cold."

The Tupari tribe of the Rio Branco, in the Amazon jungles of Brazil, furnish another example of nude living among aborigines. Tibor Sekelj, who lived with the Tupari for four months, wrote: "It is no wonder that the Tupari never created any kind of clothing, for the weather is always warm. Their natural nudity fits perfectly into the framework of their surroundings and, except for ceremony or decoration, they never think of covering themselves."

Men of the Tupari set off before sunup to hunt. Those men and boys remaining in the village work at preparing the ground for planting or collect firewood and building materials. Meanwhile, the women attend to the children, collect fruit, spin cotton, and weave hammocks. By three o'clock in the afternoon, their day's work over, men and women gather together, drink fermented chica, make bows, arrows, necklaces, and headdresses, and decorate their bodies. It is a life of unhurried simplicity.2

How remarkable it is that such idyllic scenes of ancient and perhaps prehistoric times still co-exist with our modernized, stress-filled lifestyles and complex governmental structures.

Nudity in Early Egypt

A fascinating tale of early sun worship and nudity was unearthed in 1887 at Tell-el-Amarna, a small Egyptian village on the banks of the Nile some 200 miles south of Cairo. There, an Arab woman accidentally stumbled upon the baked-clay tablet archives of Pharaoh Akhen-Aton (1385-1353 B.C.). It was learned through the subsequent translation of these tablets that the brilliant young pharaoh and his exquisitely beautiful queen, Nefertiti, considered the sun, Aton, to be the true wellspring of life and thus justified the practice of nudism for spiritual and physical advancement.3

Because of the discovery of these tablets and other artifacts at Tell-el Amarna, the seat of Pharaoh Akhen-Aton's government, it is now well known that he was not only a great religious reformer and mystic, who disputed the pantheism of the traditional priesthood, but also a poet of great sensitivity. On the scattered stones that had formed the original wall of Aton's Temple, archaeologists have found and deciphered the pharaoh's famous "Hymn to Aton, the Sun God," a portion of which appears in the Hebrew scriptures as Psalm 104 of the Old Testament. "Through this poem," writes J. Herman in King& Queen of the Sun, "the pharaoh reveals himself to be a lover of beauty in nature, in art, and in man."4

However, some of the archaeologists who unraveled the story of the Sun Pharaoh had difficulty accepting what they found and became highly critical of Akhen-Aton and Nefertiti. "Brought up in an environment of Victorian and puritanical notions, they condemned these entrancing figures of Egyptian history because they discovered that not only the Pharaoh and his wife but also their children and officials went around with too few clothes (transparent at that!) or no clothes at all, that they practiced nudity in the royal palace, in the royal gardens and swimming pool, that they loved physical beauty, valued good food and wine, and led a frankly joyful existence."5

The spontaneity, freedom, and humanistic values espoused in the lifestyle of this remarkable couple brought scathing criticism and retaliation from the conservative priests of the "old religion." Upon his death, Akhen-Aton was succeeded by son-in-law Tutankh-Aton ("King Tut," famous for the fabulous gold and jewels found in his tomb in the twentieth century), who was coerced by the priests into eradicating Akhen-Aton's reforms.

"They practiced a religion and nudist way of life that was far ahead of their time," writes Dr. deHoratev of the Sun King and his queen. "They came to an age that understood them not." He adds, rather dejectedly, that although future generafions may be more understanding of their message, "...our own day gives them a miserly recognition."6

While it is known that Akhen-Aton and Nefertiti were not the first Egyptians to luxuriate nude in the sun's rays (a fourteenth century, B.C. carving of a nude Sumerian priest is preserved in the British Museum, and a fifteenth century, B.C. painting of a nude Egyptian girl lutist is found on the wall of a Thebes tomb), he and his alluring consort did have their "day in the sun," breathing life into a freshly idealistic concept of community.

Nudity In Ancient Greece

Centuries later, Pharaoh Akhen-Aton's passion for holistic living was enthusiastically practiced by the early Greeks. While many cultures have recognized the contributions of ancient Greece to law, politics, literature, art, and philosophy, not much has been recorded about early Greek advocacy of freedom from clothing when practical and appropriate. The dress of both the upper and lower classes within Greek society was in accordance with the simplicity and forthrightness characteristic of Greek philosophy--that a draped garment that could be taken off in a second. Even the fancier gowns designed for both sexes, with jeweled or metal shoulder clips, were made from one piece of beautifully draped material.

"When a Greek wished to dance or work, he simply slipped out of his clothing and proceeded. It was the natural thing to do, and no one was dismayed by...seeing a nude person dancing or working. Archaeologists have found many vases depicting completely naked performers at festivals and laborers in the fields," writes Anthony J. Papalas in his article "Greek Attitudes Toward Nudity."7

Historians acknowledge this ancient Greek body-attitude mainly when they write about the athletic training that took place in the Greek gymnasium. The very word gymnasium is based on the root word gymnos (meaning "naked"), the gymnasium being defined, thereby, as a place where one stripped naked to exercise.

While nudity was so common in early Greek athletics and sculpture that historically it cannot be overlooked, historians tend to downplay or ignore the religious and philosophic foundations for nudism in Greek life. For example, the Greek gymnasium is rarely presented as a place for general education which, in fact, it was. Paul LeValley, in an article appearing in the naturist magazine Clothed with the Sun offers a more accurate picture.

"The Greeks could think of no higher tribute to their gods than to imitate them--to become as godlike as possible, both mentally and physically. It was the whole person that mattered: the well-developed mind in the well-developed body. Apollo, the god of athletics, was also the god of music. In fact, the athletes trained to music. The gymnasiums were where philosophers like Socrates hung about. Almost every major school of Greek philosophy was headquartered in a gymnasium.... As Greek religion declined and was replaced by philosophy, Socrates often advocated nudity as a form of honesty."8 It is clear from this that the ancient Greeks sought balance--their goal of The Golden Mean in individual accomplishments as well as in matters of state.

Beginning with exercises in the nude, a typical day for the Greek student is described by Papalas in the article cited above: "After several hours of activity and instruction about the body, he bathed and went to his classroom--most often in the nude, for the mild climate of Greece did not require clothing except for some unusually cold days in winter.... Teachers and scholars attempted to establish an equilibrium between mind and body. The student, therefore, was required to devote the same amount of effort to physical progress as to mental."9

Pericles, the famous Greek statesman, general, and athlete, said that men should harmoniously work for "the perfect beauty of our bodies and the manly virtues of our soul.... We are lovers of beauty without having lost the taste for simplicity, and lovers of wisdom without loss of manly vigor."10

Darius, the Persian king, relying on the report of a spy sent to observe Greeks training for battle, mistakenly concluded from their attitude toward nudity and democracy that Greeks were weaklings.

The army infiltrator returned to Darius with an account of how the Greeks spent their time prancing around in the nude "or sitting, partially clothed, listening to idiots propound ridiculous ideas about freedom and equality for the individual citizen."11 Based on this information, Darius expected the Greeks would be an easy target, but his laughter turned to fear and grief when the Persian army was driven out to sea at the Battie of Marathon by well-trained opponents.

Though men of ancient Greece were offered an exceptional training as citizens (with the obvious exception of male slaves), Greek women were denied the high-level education of the gymnasium. This inequality was speciously justified by reasoning that women had less need for education because they were not permitted to participate in civic affairs along with the men. Such discrimination, however, diminished with the appearance of a women's rights movement.

Among the gains won by the women of this group was the establishment of female athletic competitions. During these games, women performed comfortably in the nude, as was the practice for men. "The Greek admiration for the human body and the willingness to display it were closely bound up with Greek honesty and intelligence. No one thought it wrong that young Spartan girls should go naked in public dances and processions. The young men who gathered to look upon the events displayed no lust or wantonness. Plutarch (the Greek biographer and historian) wrote that the appearance of these maidens was received with admiration, respect, and shamelessness."12

Eventually, nudity also became part of the tradition of the Olympic Games. Ancient historians suggest that the Olympic Games originated as far back as 1100 B.C. as peace treaty contests authorized by kings of the cities of Pisa, Elis, and Sparta. The games derived their name from the Valley of Olympia, where they were held. The first Olympic Festival for which there are records was held in 776 B.C. At least from that time forward, the Olympic Games were specifically dedicated to the Greek gods.

Athletes from Sparta are given historical credit for being the first to discard clothing while in training for competition. It's possible this occurred as early as the seventh century B.C. Since these pioneering athletes won an abnormally high proportion of the prizes because their bodies were not restricted by clothing, other Greek athletes began to emulate the nudity of the Spartans. Thereafter, nudity was an integral part of the Olympic tradition until 393 A.D., when Roman Emperor Theodosium, Christian ruler of Greece, banned the Olympic Games because he considered them to be pagan ceremonies. The gymnasia and all it stood for was then treated with contempt. It wasn't until 1896, some 1500 years later, that the Olympics were revived--but without nudity!

"Beauty to the Greeks was the very essence of virility. The perfect balance of mind and body followed the ancient Greek belief in 'meden agan,' which means 'nothing in excess.' And 'Kalos k'agathos'--the 'beautiful and good'--was the touchstone and secret of the preeminence of ancient Greece for more than five hundred years."13

Nudity in Ancient India

It is now known that social nudity in ancient Greece was encouraged by the existence of nudity among the holy men of India. For example, when Alexander the Great heard reports of nude ascetics in India, he sent Onesicritus, a Greek philosopher, to investigate the gymnosophists (a name given by the Greeks to these naked philosophers). The findings of Onesicritus must have impressed and intrigued Alexander, for he then traveled to India (in 326 B.C.) to meet with a gymnosophist group, and this meeting then led to other exchanges between the two countries.14

Pyrrho of Elis, founder of the philosophy of skepticism, studied with the gymnosophists and, upon returning to Elis, practiced their teachings, including nudism. 15 Further, when the Greek army was in India, the soldiers participated in numerous religious observances that were accompanied by nude sports activities. For several centuries thereafter, Greek athletes competing in India were occasionally reported as being both nude and in loin cloth.

In Alexander's time (356-323 B.C.) there were a number of ascetic sects in India whose members walked about naked as part of their spiritual discipline. The largest, Ajivikas, demanded complete nudity of its disciples. This group lasted about two thousand years before completely disappearing. Buddha was a naked ascetic before founding his own religion, and it has been suggested that Buddha had his followers wear robes mainly to distinguish them from the other sects.16

Today, most of the naked holy men of India are associated with the Jains, members of a major Indian religion founded about 500 B.C. Mahavira, founder of the Jains, insisted on complete nudity for the monks as part of their vow to give up all worldly goods. In time there was a split in this group, nakedness being too much of a hardship for Jains in the colder northern parts of India. These northerners donned robes and became known as Suetambaras, or '4white clad," while the southerners were thereafter referred to as Digambaras, or "clothed with the sky." The Jains have many followers in India today.17

Paul LeValley, in his article "Ancient India," compares the Greeks with the gymnosophists: "The reasons each gave for their naked asceticism or their naked athletes were strikingly similar.... [They spoke] of efficiency.... Every known group of naked Indian ascetics praised the values of the simple life which nudity encouraged. ,the lawgiver of Sparta, advocated nudity among his citizens for the same reason... [plus] reasons of health.... The gymnosophists praised nudity as a method of building endurance, as did the Greeks." Another reason given for nudity was that it promoted "independent thought and self-assurance...."

LeValley further states that "Mahavira scolded the Greeks, who mostly confined their nudity to the gymnasium, for being less assured than Indian ascetics. Mahavira often mentioned nudity as a method of becoming free from bonds...contentment with no clothes...."18 Indians and Greeks both agreed that nakedness represented a state of purity and honesty.

LeValley also points out areas of difference between the two cultures, such as the Greek emphasis on the beauty of the human body, an issue of considerably less importance within the religious philosophy of India. Whereas the gymnosophists of India referred to their nudity as a "step toward attaining oneness with the whole universe, or moksha ('the bliss of enlightenment')," the Greeks considered nudity as a basis for and expression of the wholeness of the individual and society. The Greeks thus placed more emphasis on fun, music, dance, and physical pleasure.

"Perhaps the greatest value both groups held in common, Levalley continues, "...was the association of Indian asceticism and Greek athletes with the idea of peace."19 The basis for the Olympiads, for example, was to bring together dissident Greek city-states for peaceful competition and friendship, while the Jains, on their part, practiced nonviolence (ah imsa) and vegetarianism. To this day, some Jains carry these principles to an extreme, always wearing nose and mouth masks so that insects are protected from accidental entrapment. Ghandi based his modem political and social reform movement on this Jain practice of ahimsa.

During British control of India, the gymnosophist practice of nudism was greatly curtailed. However, now that there is an independent Republic of India, the jains are again unhampered in their religious practice of nudity. In India today, some women have also joined the ranks of the naked Jain ascetics.

The Sakas, a Hindu sect of India, have transmitted their traditions of nudity to modem India through the thousands of explicit sculptures that remain on the walls of the city of Khajurako. Built about 1000 A.D., this temple at Khajurako communicates its values to the modem visitor with a directness that leaves nothing to the imagination. "Tens of thousands of human and animal figures dance happily over and around the facade of these buildings.... Kings and commoners are depicted in joyous sexual union, completely naked except for beads, bangles, and decoration.... The beauty of the body was exalted, paraded even. And, since sexual function is part of the body, that too was exalted."20

The Khajurako temple is not an isolated example of a great tolerance for nudity in ancient India. Other Indian temples, such as the revered shrines at Konarak and Ellora, also display highly realistic erotic sculptures. These representations were obviously not regarded as obscene by the people who lived at the time they were created. Their directness of statement and their placement at central public locations shows that they were an essential part of the living experience of the community, part of the fabric of their social, educational, and religious life.

Art historian Mulk Raj Anand discusses these openly erotic sculptures in his book Kama Kala, using them to explain the differences between eastern and western attitudes regarding the human body and sexuality. Speaking of these celebrations of life, he says, "There is a mutual enjoyment which excites not laughter but reverence.... Worship of the sun [was] demonstrated in the energy which brings the human couples together.... The male and female forms thus become the manifestation of duality desired by the Supreme God, the earthly symbols of manliness and procreation. And just as our human love is seen as a symbol of the great love of the Supreme God, so the Joy of physical union reflects the limitless Joy of the Deity in creation."21

Mulk Raj Anand notes that sex has been driven into "furtive corners" in the west. He believes that modern attitudes of prudery originating from western religious teachings are an unfortunate part of western culture in general and do not adequately permit enjoyment or open discussion of the tenderness of coital practice.

While modern Indian tour guides cannot avoid showing these explicit nude sculptures of Khajurako, Konarak, and Ellora to tourists from other lands, it is reported by many observers that they are not comfortable in doing so. It is evident that the body freedom depicted in the public art of ancient temples is not incorporated into the westernized lifestyle of contemporary India.

Nudity in the Orient

Until the twentieth century, the Japanese sense of modesty strongly differed from that of Europe or America. Nude communal bathing, for example, was a basic fact of daily life until fairly recently and still exists in rural areas that are distant from Japan's westernized major cities. Nevertheless, Bernard Rudofsky in his book Are Clothes Modern? observes that nudity was not an acceptable subject for traditional Japanese artists. "Even lovers bedded down on acres of quilts--a favorite subject in [Japanese] art--are always fully clothed, not because the artists were prudes but because the Japanese seem to like making love entangled in each other's garments.... [This non-Christian culture] not only skipped Original Sin but never felt a need for adopting it. "22

However, the Japanese were far from being prudes! Their attitude that everything natural is moral is revealed in the "bridal books" published for hundreds of years in Japan as a means of practical sex education for young women. Through explicit text and pictures, this type of book prepared the unmarried Japanese woman for the sexual conduct that would, or should, take place after her wedding. Experienced couples were also provided with "pillow books," meant to be kept near the bed. These contained erotically stimulating illustrations to enhance marital enjoyment.

Members of the Chinese upper class were much more inhibited and even considered their unclothed peasantry to be subhuman. Nudity, even in art, was seen as immoral. In his essay The Future of Nakedness, John Langdon-Davies tells a story about the Jesuit priests who were horrified to learn that the Chinese regarded the Christian books containing beautifully colored religious pictures of male and female saints in classical drapery as pomographic.23

In ancient China, strict custom even prevented a woman of high rank from being unclothed in the presence of her doctor. The only way she could communicate with her doctor regarding her physical problems was to point to the corresponding place on a miniature ivory or alabaster nude sculpture. These little statues, items of considerable importance for every respectable Chinese household in more ancient times, can still be purchased by tourists in Chinese sections of modem cities throughout the world.24

By examining the bathing habits of a culture, it's possible to determine body-image attitudes with some precision. The Japanese, Turkish, and Scandinavian peoples in recent times, for example, have traditionally enjoyed communal nude bathing, as did their earlier cultures. In the Greco-Roman empire, until its decadent and declining years, the two sexes usually commingled during communal nude bathing because the emphasis of the culture was on cleanliness, health, and socializing, not on physical sexual differences. During the Middle Ages, the Roman Catholic Church suppressed such bathing practices.25 However, communal nude bathing where the sexes were usually segregated survived in parts of central and northern Europe until, finally, the modern nudist movement initiated the currently relaxed European attitudes toward mixed-sex nudity in spas and on beaches.

The western world, from the Middle Ages through the nineteenth century, was not known for body cleanliness. Since the unclothed body was thought of as sinful, the sensual practices of languishing in a nurturing bath or soaking in a communal bathhouse (such as the luxurious, body-pampering baths of the Orient) were not only unavailable for the vast majority of people but were unthinkable and unacceptable. Sponge or "splash" baths were the custom, and the use of perfume was more of a cover-up for infrequent bathing than a means for sexual allurement.

Turkish baths utilizing thermal hot springs were constructed wherever the Ottoman Empire ruled, introducing to many parts of Europe the pleasurable and health-promoting cycle of nude swimming, sweating, and massage regeneration. Both men and women of the Ottoman Empire used the baths as a social center, but always with the sexes segregated.

However, in Japan, a country blessed with natural volcanic hot springs, nude family and mixed-sex communal bathing were approved by the prevailing religions for over two thousand years. Some of the public bath houses in Japan today have private rooms of various sizes where families or social groups can experience the steaming pools in privacy. Most common, however, is the large community pool.

Originally a Shinto purification rite, the practice of social bathing in the nude spread throughout Japan and became as much a part of Japanese daily life as the rising of the sun. Shintoism, prior to 1945 the state religion of Japan, emphasizes personal cleanliness, both spiritually and physically. However, even the Buddhist monks built bath houses within their temple compounds. At the beginning of each day, these monks would gather branches of pine, holly, or boxwood trees in preparation for heating the thick-walled red clay "firebox" which was set on a floor of stones. The doors were opened to the public once the steam was up. Some bath houses offered tea ceremonies, while others provided fruit and other food. There were sansulces (bath boys) and bath maidens who offered their service of back scrubbing.

Therefore, most Japanese men and women have grown up accustomed to being viewed in the nude and to seeing the nudity of others at all ages. Yet, with the faster pace of life typical of the larger cities in Japan and with the westernization of home architecture, the neighborhood bath house is losing its previous prominence. The communal, nude thermal springs, however, remain prized vacation spots. In many areas of Japan, the winters are bitterly cold, and the natural hot springs traditionally have been a pleasurable and healthful refuge--steaming oases nestled in craggy mountains and lush forests. Some of these pools have now become the sites of modern resort hotels.

The presently popular use of hot-tub spas in the United States obviously originated from these ancient and traditional customs of communal bathing so prominent in Japan, Scandinavia, and Turkey.

Witchcraft and Satanism

To many people, the word witchcraft conjures up visions of evil Hailoween hags on broomsticks or strange and perhaps depraved rituals of nudity and sex. However, some historians believe that witchcraft is the oldest religion in the world and, therefore, quite respectable despite the prevalent prejudices of Judaism and Christianity. These historians of religion say that witchcraft's fertility rites are only a worship and awe of nature, and that the monthly new-moon "esbats" and seasonal "sabbats" are only ceremonial rituals in an appeal to the gods for fecundity of the earth and fertility of its inhabitants. The word witchcraft, for example, actually means "craft of the wise," since Wicca," its root, means "wise one." As civilization developed, this old religion became a blend of fertility cults, Egyptian occultism, and ancient kabbalistic studies.26

This attitude was carried to such extremes that huge numbers of innocent people were murdered. It is now known that the great majority of those unfortunate victims had no connection with wrong-doing other than being identified as immoral and evil by their fearful neighbors and enemies. Of course, it is conceivable that there were a few witches at the time who used their potions and pills for personal profit and revenge, as their accusers claimed, just as some witches must have "cursed" their persecutors with great forcefulness. But the Wicca tradition as a whole was a religion celebrating joy, health, and fruitful harvests.

This old religion is having a renaissance today as part of the "New Age" interest in metaphysics and psychic phenomena. Meditation and hypnosis, traditional tools of witchcraft, are now popular methods of "raising consciousness" toward accomplishing personal and global changes. Flowers, herbs, and crystals, the natural sacraments of the old religion, are also widely used by New Agers in their healing rituals.

Much of the evil that has been attributed to witchcraft is actually part of the quite different traditions of Satanism and/or Devil Worship. Cults of this type were based on atheistic hedonism rather than on nature worship. Like witches, the members also practiced ritualistic nudity, but their emphasis was on orgiastic sexuality. Their "black mass" was centered around a nude woman as the altar, and their rites included liberal usage of drugs and hallucinogenic potions.

Their theology was and still is different. Anton Lavey, whose Church of Satan was founded in San Francisco in 1966, believes that even if there is a God, He is unable to intervene in human events. Since Satan, according to LaVey's devotees, is the symbol of the material world and man's carnal nature, he becomes the worshiped idol. At one time, Satanism was acknowledged to be a functioning religion (or anti-religion) in Europe, but never on a large scale.

Through the ages, rituals of vengeance through animal and human sacrifice and weird stories of rituals with nude dead bodies have been associated with Satanism. While the possibility of the existence of secret devil-cult practices in modem times cannot be ignored, LaVey's Church of Satan seems to be a nonthreatening version of devil worship. But horror stories of killings and sexual abuse do surface on occasion and are often attributed to the rituals of "devil cults." For instance, on a recent television program (1989), Geraldo Rivera interviewed a law enforcement officer who stated that the infamous cult of mass murderer Charles Manson had been linked to the "Son of Sam " group, purported to be a satanic cult.

Early Christian Nudists

There are a number of ministers and priests in the contemporary nudist movement. In fact, the modem nudist movement was largely organized by ordained religious leaders, as discussed more fully in Chapter 8. These religious leaders used as their justification the many parts of the Judaic-Christian Bible which speak of accepting the human body without shame (such as references to those apostles who were fishermen, naked at their work). Religious nudists use these quotations as an answer to the fundamentalist preachers who sermonize about God's demand for clothing.

For example, the Rev. Martin Wadestone, author of "Nudism and Christianity," writes: "Actually, in the light of the Bible, there is no sin in nudity itself; but if a person uses the nudity for lustful or immoral purposes he has misused it, and this constitutes a sin. The Bible does not speak against nudity nor does it teach that the body is shameful. There is reference to shame in nudity, but this shame was produced in the mind of man, not by divine ordination."28

This was also the belief of at least five groups in the history of Christianity: the Carpocrations, Adamites, Adamianis, Encratites, and Marcosians. Most of the historical information we have concerning the beliefs and practices of these early Christians comes to us, in fact, through the recorded criticisms and diatribes of Roman Catholic Church authorities, since these authorities have largely destroyed the writings of those they considered heretical.

Platonic philosopher Carpocrates, born in Alexandria, Egypt in the second century A.D., believed in one God as creator of the world and all things in it. He combined the Christian ideal of the brotherhood of man with portions of Plato's Republic, advocating that the glories of God should not be hidden. He urged Christians, both male and female, to look upon the natural body with gratitude for the creative force of God-love. His disciples suffered ridicule and sometimes severe persecution but continued their practices into the fourth century A.D. Records indicate that nude statues and a museum were created to honor this sect. It was the Carpocrations who first portrayed Christ's body in the exposed form commonly seen to this day.

The Adamianis existed in the second and third centuries A.D. They were a group that hoped to regain the innocence mankind lost in the Garden of Eden and, consequently, worshiped in a state of nakedness and lived as a nudist community. It's believed that groups of Adamianis used deserted pagan temples for their own rituals.

Some generations later, Encratites and Marcosians, who developed out of the Adamiani tradition, appeared on the scene. The Encratites were vegetarians and many, if not all, practiced nudism. In ancient Gaul (France), a Gnostic teacher named Marcus and his followers became known as Marcosians and were well established in the Rhone Valley by the third century. Irenaeus, a conservative Christian writer of the day, criticized their nudity and religious beliefs, remarking: "Marcus is regarded by these senseless and brain cracked as working miracles."29

The Adamites (no connection with the Adamianis) were an active sect in Bohemia during the fifteenth century A.D. They were part of the Hussite Reformation. This group set up numerous religious nude communities.

Natural-living Christians were referred to by traditionalists as "Gnostic heretics," because their Christian doctrines were influenced by esoteric teachings and Eastern mystical thought. Henry de Horatev has written that, while in one sense they could be considered Gnostics, "they were not Gnostics but just plain radical Christians."30

These "in-the-buff" religious groups were not exhibitionists, preferring to live in isolated and inaccessible seclusion, protected by the forests in Gaul, the deserts in Egypt, and the islands of Greece.

They built sturdy stone walls for privacy and protection from the hostile communities surrounding them. DeHoratev reflects, "How much it is to be regretted that the only records we have of the early Christian nudists come to us from hostile censorious quarters! Let us hope that someday, in some European or African monastery or tomb, there will be discovered a cache of lost Gnostic books which will shed new light on the persecuted groups of the nudists of antiquity, just as the Dead Sea Scrolls have brought new understanding to the old Hebrew literature."3

Nudity as Protest

Nakedness has been used throughout history as a form of protest as well as an expression of positive human values. If one's aim is to get noticed, in a clothed society stripping is certainly an effective method of gaining attention. This was a tactic used by some hippies in the 1960s and also by a number of religious protesters throughout history. For example, regarding the famous St. Francis of Assisi: "0n being rebuked by his bishop, he snatched off his clothes and walked naked through the streets."32

While it is possible, of course, to interpret this as an act of religious humility rather than protest, there is no doubt about the Doukhobors of Canada, who left Russia in 1898 and still exist in small colonies to the north of the United States. An extremist and individualistic sect of anarchists who separated from the Russian Orthodox Church in 1785, the Doukhobors numbered some 15,000 persons when they first came to Canada. Calling themselves "Sons of Freedom," they were constantly in trouble with the law because of their refusal to conform with Canadian laws governing educational, civic, and cultural standards. The Doukhobors often protested en masse in the nude. Their first nude parade was in 1903, and though the demonstrators were prosecuted and jailed, they continued this unique manner of making a statement for several decades.

Body Freedom Related to Status of Women

Even after European religious practices placed tight restrictions on body freedom and sexual enjoyment, there were periods of relaxed attitudes, perhaps as a reaction to prolonged social and sexual repressions. Jorge Lewinski, author of The Naked and The Nude, notes that some historians connect such fluctuations with a changed status of women in these cultures. He points to the early Middle Ages as being strictly patriarchal, dominated by priests with repressive attitudes toward nakedness and sex. The later Middle Ages, however, are noted for chivalry, troubadours, admiration of women, and more relaxed attitudes. The Renaissance was an era of greater prestige for women, with its Greco-Roman dress and appreciation for nonreligious nude paintings. The increased body freedom appears to be related to the flourishing arts movement of the period.

Then came Calvin and Luther, who brought back patriarchal moral restraints during the Reformation movement. This was again followed by a relaxation of morals in the eighteenth century which, for a short time, restored women's social position. Next, there was a deep plunge into the restrictive, patriarchal Victorian period--from which the feminist-oriented twentieth century has not yet completely emerged.33

The Puritan Ethic, Victorianism, and Body Shame

The whole man from head to foot is thus, as it were, drenched in a flood of wickedness so that no part has remained without sin and so everything which springs from him is counted as sin.

John Calvin, 16th century Reformist

Our weakness lies not in our works but in our nature; our person, nature, and entire being are corrupted through Adam's fall

Martin Luther, 16th century Reformist

John Calvin, a Frenchman who was incensed by the wealth, flamboyance, and moral license of the ruling Catholic Church, became a leader of the Reform movement. Forced to flee his country, Calvin received recognition in Switzerland as the founder ofprotestant Presbyterianism. He also gained fame as a founder of the ''puritan ethic.''

Martin Luther, a German monk, was the "Father of the Reformation." In 1517 he broke with papal authority to form the Protestant Lutheran Church, rebelling against what he saw as the moral laxity and extravagances of the Catholic Church and its aristocracy. Luther brought fundamentalist, no-nonsense religion to a ready and willing middle class.

With the advent of Protestantism came biblical interpretations which stressed, as never before, the impurity and sin inherent in the human body. Also emphasized was devil-fear. While God was mind and spirit, the Devil represented evil and tantalizing body sensuality. Suspected witches were persecuted and put to death on the flimsiest of hearsay. A test for detecting a witch in England (abolished in 1219 but said to have been practiced until the 18th century) is described in Robert T. Smith's Cult and Occult. "First they stripped her. Then they tied the thumb of her right hand to the big toe of her left foot. Then the thumb of her left hand to the big toe of her right foot. Then they threw her into a river or pond. If she sank and drowned, she wasn't a witch. If she floated, she was helped by the Devil and they would pull her out and execute her. "34

The puritan ethic came to America with the Mayflower. Our first settlers were hard-working Protestant pilgrim pioneers who had neither the time nor the inclination for frivolity. Their body guilt and shame became the law of the land, and this law was even more extreme in the United States than overseas. In Europe, extreme prudery was largely confined to the middle class, since the aristocracy and lower classes were apt to take more liberties with the rules of religious moralists. However, in America, the moral prohibition against so-called "acts of the Devil" was stronger.

During the 1600s and 1700s, any deviation from the norm in behavior or lifestyle was suspect. Hysterical zealots carried out witch hunts that were even more senseless than those in Europe. And a law in effect while New Jersey was still a British colony allotted the same penalty given witches to women: "...whether virgins, maids, or widows who shall after this Act, impose upon, seduce, or betray into matrimony any of His Majesty's subjects by virtue of scents, cosmetics, washes, paints, artificial teeth, or highheeled shoes." 35

In Europe, the few years of physical and emotional body-freedom experienced during the Napoleonic period shifted to the version of puritanical repression known to history as Victorianism. A middle-class morality was developing that emphasized self-reliance, self-control, and love of work. This fit well with the views of religious moralists, whose beliefs were now supported by the ruling monarchy. In England, Queen Victoria (who reigned from 1837 to 1901) and Prince Albert set patterns of conduct that were accepted as the new morality of Europe and North America.

Shame regarding sexual desires and activities reached such extremes that a woman in the mid-1800s minimized and hid all body parts except her face. She wore layers of petticoats and was enveloped in clothing from high-collared blouse to floor-length bustled skirt, a bonnet completely covering her head and a shawl drawn around the body. "Even a lady's hands were hidden. An 1840 Victorian ladies' journal advised that "Gloves are always graceful for a lady in the house except at meals." And some women did not appear at the table "barehanded. They wore fingerless mittens."37 Men were also expected to be "proper' in both dress and manner.

However, obliterating the body was not sufficient for the morality of the Victorian period. Sexual words and references to body parts were removed from "proper" language to prevent the stimulation of sinful sexual desires. It was offensive to mention the human body in the mixed company of polite society. Legs became "limbs," a chicken leg became "dark meat," and a chicken breast "white meat." Some people took modesty to the extreme of covering such items as piano legs. Thomas Bowdler brought "respectability" to Shakespeare by publishing ten volumes of his works with all words alluding to sex or nudity removed.

The Victorian age lasted from mid-nineteenth century to the early twentieth century. Victorianism created a society of contradictions by placing body taboos on normal biological urges and needs. Medical textbooks of the time stated that any woman who had sexual pleasure was abnormal. Frigidity for women was considered desirable, and doctors prescribed sedatives for those who were not frigid. While it was acceptable for men to have sexual desires, the medical profession warned that male indulgences would lead to a permanent drain on their psychic and physical resources.

Nevertheless, the pride of the Victorian husband in having a "proper" wife was a facade that hid a dark side. There were more prostitutes per capita roaming the streets of London during this time than at any other period of that city's history. A flourishing trade in pornography and a profitable trade in virgins existed. Young girls were abducted: "The going rate on the clandestine market fluctuated between five and forty Pounds, according to their age and beauty."38 After having been disgraced, these girls often joined the ranks of prostitutes.

This was the heyday of surreptitious "French Postcards," printed photographs of nude females that by today's standards would be considered little more than coy or mildly suggestive. However, these postcards were undoubtedly "racy" to the deprived male who had no other opportunity to satisfy natural curiosity about the female body. Along these lines, it was reported that the famous poets who were symbols of nineteenth century romance, Elizabeth Barrett and her husband, Robert Browning, never saw each other's nude body.

There was censorship of books, art, theater, and dance. However, nudity was allowed in paintings of an allegorical or cherubic nature. It was also permissible to view the torture of nude or transparently draped saints, and pictures of the sensuous, suffering male Saviour were displayed in respectable homes. "In the penumbra of a chapel, Saint Sebastian triumphed on a canvas and in stone as a glorified pinup of the pious, while Adam and Eve, the perennial exhibitionists, could always be depended upon to rescue nakedness from oblivion. In plain daylight, however, the human body was carefully hidden from sight. Clothes were hermetic."39

However, reality in secular art provoked violent reactions during the Victorian period. Such familiar works as Gustave Courbet's Bathers and Manet's Luncheon on the Gross and Olympia were considered obscene. While French writer Emile Zola passionately defended Manet, the extensive collection of Greek and Roman statues displayed in the Vatican was "fig-leafed." Nude sculptures sent to museums by missionaries were mutilated or covered with loin cloths.

In the late 1940s, a team from Life Magazine was assigned to take the first direct-color photographs of the renowned Sistine Chapel in the Vatican. Church authorities were cooperative with one exception. All photographs of Michelangelo's famed ceiling had to be cropped before publication to remove the frontal nudity of the figures. However, there was no restriction on photographing the murals on the lower walls. It was learned that one of the previous popes had assigned an artist to take care of lower-level nudity by painting drapes over exposed midsections. Since the famous ceiling was so inaccessible, its figures had not been subjected to draping.

The United States had Anthony Comstock, notorious for his crusades against anything suggestive of sex or sensuality. A special agent for the US Post Office starting in 1868, he waged a relentless fight against "smut," resulting in the confiscation of the masterpieces of such famous painters and writers as George Bernard Shaw, Tolstoy, Zola, Balzac, Stendhal, and Flaubert. His censorship powers limited the body freedom, art, and reading material of the nation for four decades. And his repressive mandates remained part of the U.S. postal regulations for many years after his death. 40

The literati of the day were constantly at war with Comstock. Writers and critics complained that "...many of his cases concerned books and plays and pictures which were pornographic only by the wildest stretch of the imagination."41 Comstock's obsession with what he considered smut made him privy to many of today's masterpieces of erotica, such as the works of D. H. Lawrence and Henry Miller, the Kama Kala temple art of India, and many sculptural and pictorial works of the nineteenth and early twentieth centuries. He also founded the New York Society for the Suppression of Vice, was given police powers, and carried a gun while looking for lewdity. "On one occasion he entered a brothel and offered three women fourteen dollars to strip naked, then arrested them when they did." 42 The predecessor of Comstock was "hell and brimstone" Rev. John R. McDowell. This protector of the masses from the evils of licentiousness was secretly a collector of pornography.43

Perhaps the most cruel and destructive manifestation of Victorianism was the insensitive treatment of native cultures by religious missionaries and European colonists. With no regard for native pride and dignity, for their religious customs, nor for the practicality of their dress and lifestyle, arrogant victorianism demanded conformity with European customs. Forcing clothing on those peoples whose cultures had previously permitted them to experience body freedom was not only demean ing and humiliating but an effective and constant reminder of their "inferior" heritage and status. An 1894 report by a former governor of a Tonga village describes these conditions: "It was punishable by fine and imprisonment to wear native clothing; punishable by fine and imprisonment to wear long hair or a garland of flowers; punishable by fine and imprisonment to wrestle or to play ball; punishable not to wear shirt and trousers and, in certain localities, coat and shoes also...."41

The Christian missionaries created cover-up garments from whatever source was available. They often forced the natives to wear sacklike coverings, but odd assortments of discarded clothing from the Continent were also given to them. Richard Harrington tells of seeing "a strapping black stevedore in Leopoidville wear a child's pink bonnet, unaware he was ridiculous to the eyes of the white man. I have seen African women with castoff brassieres arranged above their breasts for use as pockets."45

"Since the natives had never learned to wash or mend clothes, it took them a long time to adapt to European garments, which were at first worn until they fell to pieces. There was a great decline in cleanliness with resulting skin diseases and other infections."46 The natives were subjected to the same kind of embarrassment in having to be seen in clothing as we, in a clothed society, would feel upon being forced to abandon ours. It is a wonder that more missionaries didn't end up in the cannibal's pot!

However, there were always voices of protest against the moralistic, antisexual, and body-shame edicts of the Victorian period, especially from the educated classes. In 1833, Thomas Carlyle wrote a much-discussed book, Sartor Resartus, in which he challenged the dogma of the indispensability of clothing. He discussed the moral, religious, and polifical influence of clothes, humorously observing that if there were nakedness in the House of Lords, their power would be diminished. Also, he philosophically considered the possibility of a nude world.47

Benjamin Franklin wrote of his daily ritual, a nude cold-air bath each morning while reading or writing. Franklin is reported to have been seen swimming the Thames in London without clothing. In Leysin, Switzerland, Dr. Charles Rollier was obtaining cures of tuberculosis and other diseases by prescribing sunbathing as an element of treatment. British writers and artists, such as George Bernard Shaw, Oscar Wilde, and Aubrey Beardsley, ridiculed the mores of their society and demonstrated their beliefs by occasionally wearing extreme clothing or displaying unconventional behavior. In America, writer Henry David Thoreau and poet Walt Whitman expressed strong feelings about the need for back-to-nature innocence and body freedom.

Twentieth Century Modernism

At the turn of the century, famous American dancer Isadora Duncan started wearing loosely draped clothing in ordinary life and on the stage, saying, "I live in my body like a spirit in a cloud." She captivated audiences in America and Europe with the graceful new freedom and expressiveness of her performances in filmy, flowing Greek tunics. By her break with convention, Duncan not only started a new fashion in dance but opened the way to twentieth century modernism in clothing, making the corset obsolete.

The rebellion against Victorian clothing took another turn in Germany where, in 19O3, Richard Ungewitter wrote a book, Die Nacktheit, which advocated a return to ancient Greek attitudes toward nudity for hygienic and moralistic reasons. In 1905 Paul Zimmerman opened the first resort for social and family nudism, Freilichtpark (Free Light Park). At the same time another German, Dr. Heinrich Pudor, wrote a book titled Nacktcultur, which discussed the benefits of nudity in coeducation and advocated the enjoyment of sports free of cumbersome clothing. "Dr. Pudor called nudity aristocratic and slavery to clothes a plebeian characteristic, stating that all nations which completely disregard the rights of their people to nudity rapidly become decadent."48 The nudist movement (now international in scope) sprang from such simple beginnings, in bold defiance of what had become a century-long mentality of body denial.

The women's suffragette movement had begun to challenge the status quo prior to World War One, but it wasn't until after the war that the tight reign of repressive morality began to shake loose. When their men were sent off to war, women took charge of managing their families and worked at jobs never before available to them. By the 1920s women had emancipated themselves from restricting dresses and were showing off their bodies in abbreviated blouses and short skirts. Women even discarded the crown of femininity by "bobbing" their hair. Furtive curiosity about nakedness was replaced by the openness of nudity in entertainment. Burlesque striptease, Ziegfeld's Follies, Earl Carroll's Vanities, and George White's Scandals were spectacular and sensual displays of the joy and beauty of the female body. On the bolder Parisian stage, musical productions included full nudity.

However, the permissive glamour of the 1920s "flapper" era was tempered by the great depression that followed. By this time the body was liberated from cumbersome clothing, sexuality was publicly acknowledged, and it didn't seem possible to go back. Nevertheless, there were, and are, many indications that our culture as a whole has not broken completely from its heritage of guilt and shame rooted in the "original sin" written about in our biblical roots.

The naked body is still considered unnatural. Nudity on American televtsion is rare. During the daytime hours, when children are watching, nudity isn't permissible. Children are protected from the "damaging" effects of viewing a natural, normal, and harmless human body, but body violence is condoned as entertainment for our children and ourselves. Such confused value systems help fill the psychiatric couch!

1. Quoted from an anonymous article in The Los Angeles Times, January 3, 1988.

2. Tibor Sekelj, "Living in the Jungle,"Nude Living #39 (Los Angeles: Elysium, Inc., 1967).

3. Henry deHoratey, "The Nudist Pharoah," Nude Living#9 (Los Angeles: Elysium, Inc., 1962).

4. J. Herman, "King and Queen of the Sun," NudistAdventure #15 (Los Angeles: Elysium, Inc., 1968).

5. deHoratev, op. cit.

6. Ibid.

7. Anthony J. Papalas, "Greek Attitudes Toward Nudity," Nudist Adventure #13 (Los Angeles: Elysium, Inc., 1967).

8. Paul LeValley, "Ancient India," Clothed with the Sun, Vol.6.4 (Oshkosh, WI: The Naturists, Inc., Winter, 1986-87).

9. Papalas, op. cit.

10. Lynn Poole and Gray Poole, History of the Olympic Games (New York: Ivan Obolensky Publishers, 1963).

11. Ibid.

12. Papalas, op. cit.

13. Poole, op. ciL

14. LeValley, op. cit.

15. deHoratev, op. cit.

16. LeValley, op. cit.

17. Ibid.

18. Ibid.

19. Ibid.

20. Murray Wren, "A Nudist view of Social History,"

Nudist Adventure #9 (Los Angeles: Elysium, Inc., 1966).

21. Mulk Raj Anand, Kama Kala (Nagel Publishers, 1959) (from a book review in Evergreen Review cited in Nude Living#2) (Los Angeles: Elysium, Inc., 1961).

22. Bernard Rudofsky, Are Clothes Modern? (Chicago: Paul Theobald Publishers, 1947).

23. William Hartm an, Marilyn Fithian, and Donald Johnson, NudistSociety (New York: Crown Publishers, Inc., 1970).

24. Marvin K. Opler, "TheAbsence of Clothes Doesn't Mean the Absence of Morality," Sexual BehaviorMagazine (January, 1973).

25. L. Clovis Hirning, "(Clothing and Nudism," Encyclopedia of Sexual Behavior, eds. Albert Ellis and Albert Abarbanee (New York: Hawthorn l~ooks, 1961).

26. Nathaniel Lande, Mindstyles, Lifestyles (Los Angeles: Price/Stern/Sloan, 1976).

27. Justine Glass, Witchcraft, the Sixth Sense (North Hollywood, CA: Wilshire Book Company, 1974).

28. Martin Wadestone, "Nudism and Christianity," Sundial #19 (Los Angeles: Elysium, Inc., 1964).

29. Henry deHoratev, "Early Christian Nudists," Nude Living #2 (Los Angeles: Elysium, Inc., 1961).

30. Ibid.

31. Ibid.

32. Bernard Rudofsky, The Unfashionable Human Body (Garden City, NY: l)oubleday& Company, 1971).

33. Jorge Lewinski, The Naked and The Nude (New York: Harmony Books, 1987).

34. Robert T. Smith, Cult and Occult (Minneapolis, MN: Winston Press, 1973).

35. Lawrence Langner, The Importance of Wearing Clothes (New York: Hastings Rouse Press, 1959).

36. Edmund Kieman, "The 19th Century and Nudity," Nude Living#1 (Los Angeles: Elysium Publishing, Inc., 1961).

37. Emily Coleman and Betty Edwards, Body Liberation (Los Angeles: J. P. Tarcher, Inc., 1977).

38. Lewinski, op. cit.

39. Rudofsky, The Unfashionable Human Body, op. cit.

40. Lewinski, op. cit.

41. Hartman et al, op. cit.

42. Dennis Craig Smith with Dr. William Sparks, Growing Up Without Shame (Los Angeles: Elysium Growth Press, 1986).

43. Lewinski, op. cit.

44. Rudofsky, The Unfashionable Human Body, op. cit.

45. Richard Harrington, "The Vanishing Nude," Nude Living #27 (Los Angeles: Elysium Publishing, Inc., 1965)

46. Hirning, op. cit.

47. Kiernan, op. cit.

48. Ibid.

ویا:

Nudism, Nudist and Nudity Throughout History

Before We go into the entire history of nudists, nudity and nudism, here are some nudist related articles you may want to read first. These articles will provide you with some basic facts about nudism as well as the terms that are used in the nudist world: 

What Is Nudism – A Comprehensive Guide 

Nudism and Nudist Dictionary 

Young Nudists and Young Nudism 

Social Nudism 

Myths about Nudism 

Nudism and Sexuality 

The Nudist Community Which Is Not A Nudist Colony 

Articles and Information About Nudism 

Nudism and Girls / Women 

Why Nudism Improves Self Esteem 

Nudism and Children 

Nudist Resorts

The Complete History of Nudism, Nudists and Nudity by YNA

In this article will explore both nudism and nudity throughout history. While established nudism, as a movement, is considerably young, social nudity is as old as Adam and Eve. 

Nudism and Nudists History Part One – Nudity in the Bible

Nudism and Nudity In The Bible – When the word nudism is mentioned, the first thought is of Adam and Eve. The Biblical Book of Genesis states at the end of Chapter 2 in verse 25 that The man and his wife were both naked, and they felt no shame. In Chapter 3, after Adam and Eve eat of the fruit of the tree, they become aware of their nakedness and cover themselves in shame. Because nudism exists today in a cultural, social and political context, Adam and Eve would not be considered true social nudists. 

Only two people existed in the world, therefore, there was no true society, or culture or political arena. There however, are Christian nudists who believe that Adam and Eve covering their bodies in shame was the true sin. God made the human body and God never created anything evil or ugly. 

In addition, throughout the Bible there are references to prophetic nudism, such as Saul laying nude to have a vision and joyful nudism such as King David dancing naked for joy when the Ark of the Covenant arrived in Jerusalem. 

However, these were various incidents and not a culture as a whole practicing nudism. The true origins of nudism would have to be traced to the Ancient Egypt and to the Greek and Roman Empires. It was in those arenas that the first forms of nudism as cultural, social, and political foundations were laid. 

Nudism has played an important part of the world’s development and has evolved and flowed along many political and social climates, from the origins in Greece to Victorian England, to the Renaissance period experienced in both Europe and America into the twentieth and twenty-first centuries. 

Nudism and Nudity in Ancient Egypt

Tablets from Ancient Egypt were discovered that proved Pharaoh Akhen-Aton (1385 – 1353 B.C.) and his wife Nefertiti, considered the sun to be the wellspring of life, and for this reason practiced nudism and sun bathing for both physical health and for spiritual reasons. 

Victorian archaeologists who discovered the tablets were critical as they discovered through tablets and wall carvings that the Pharaoh and his wife, along with the Egyptian court, practiced nudism not only in the swimming pools, but also in the royal gardens and palace. 

While ancient Egyptians embraced nudism, Jews of the time viewed nudity as culturally embarrassing. Most captive Jews were made to be naked and were often whipped upon the bare buttocks. 

Those Jews who fought in the gladiator arenas often covered their glans with sheep or ram gut to conceal the fact that they were circumcised as this was particular to their race. Otherwise, they were often laughed at and looked upon with derision. 

Nudism and Nudity In Ancient Egypt

Nudism in and Social Nudity Ancient Greece and Rome

Centuries after Pharaoh Akhen-Aton’s reign, Greek culture began a movement towards holistic living. The Greek culture of that time considered the human body to be aesthetically pleasing and a work of beauty. Greek culture considered depictions of the naked human body to be not only normal, but beautiful, not in terms of eroticism, but rather as they appreciated the arts and nature. 

The Greeks were known for their athleticism and training in gymnasiums, which when literally translated, means a place to train naked. In ancient Rome and in ancient Greece, public nudism was acceptable not only in the sports arena, but also in terms of public bathing. The dress style of both the ancient Greek and Roman cultures allowed for easy release from clothing. The draped clothing could be taken off with just the simple release of the shoulder clips. 

The gymnasiums themselves were not merely places to exercise, but were also forums where music, philosophy, and general education were taught. The worship of the Greek and Roman gods meant that these cultures tried to not only please their gods, but to also imitate them. There could be no greater worship, by their beliefs, than to develop their bodies both mentally and physically to the best of their abilities. 

The major schools of philosophy, music, and art were all housed in gymnasiums. Even as religion began to decline and be replaced by philosophy, nudism as a social, cultural and political movement was still popular. Socrates advocated nudity as a form of honesty. 

Nudism and Social Nudity In Ancient Rome

Nudism or Nudity and the Olympic Games

The Olympic Games featured a tradition of nudity. Historians believe that the Olympic Games began around 1100 B.C. as peace contests among the kings of the various Greek cities such as Pisa and Sparta. By 776 B.C., the Olympic Games had become a homage to the Greek gods. Historians believe that the Spartans were the first to remove their clothing during training and competition. 

The nude Spartans won the majority of the games and events. The rest of Greek society noticed that the Spartans were able to win because they were not hampered and weighed down by clothing. Nudity remained an important part of not only the Olympic Games, but also the various other Panhellenic Games. It is thought that not only did nudity give athletes a competitive edge, nudity also allowed the judges to ensure there was no cheating. Evidence, in the forms of works of art and statues, such as the work Milo of Croton, exists today proving that the Greeks honored nudism and athleticism. The Olympics continued on in this way and Greek and Roman culture became widely known and regarded throughout the years. 

In 393 A.D., Christian Roman Emperor Theodosium believed the Olympic Games to be pagan rituals and had them banned. This led to the athletes and philosophers and the gymnasium itself, to be treated with disdain. The gladiator games, which had also been fought in the nude, were abandoned along with the Olympic Games. The view by Christians that nudity was a sin became the norm and began to spread through Europe. 

Nudism History: Naked Olympics Games

Nudism and Nudity in Ancient India

At the same time that Greece and Rome were experiencing their freedom from clothing and celebrating the mind and body, ancient holy men from India were also experiencing the trend of gymnos, the act of being naked, and had several sects of gymnosophists , or nude philosophers. Alexander the Great was so impressed by the reports of these men, that he sent his own philosophers to India to meet and exchange ideas. 

Alexander himself traveled to India and met with these philosophers and holy men, impressed as he was by the reports from his Greek traveling philosophers. This led to many cultural interchanges between the two countries. There were a large number of ascetic sects in India who lived and practiced their beliefs in the nude during this time period. 

Buddha was a nude ascetic prior to founding his own religion. It has been mused that perhaps Buddha and his followers began wearing robes merely to distinguish themselves from other sects. There are still naked holy men in India today, most associated with the holy sect of the Jains, an ancient Indian religion that was formed back around 500 B.C. 

Unlike the Greek and Romans however, the Jains did not practice nudity as an expression of freedom and appreciation for the human body and art and nature. Rather, the Jains practiced nudity as a form of piety, in that giving up all their worldly goods, they also gave up clothing. 

It is thought by Historians and scholars that while the Greeks focused primarily on the emphasis of beauty, knowledge and fun, the India gymnosophists referred to their nudity as an act toward gaining spiritual enlightenment and becoming one with the universe. 

The tie that seemed to bind the two cultures together was the idea of peace that both the Olympic Games and the Janis religion practiced. Just as the Christian control of Greece and Rome led to the ending of the gymnasium and the Olympic Games, the British control of India led to the curtailing of gymnosophist practices. 

Nudity in Ancient India

Nudism and and Nudity in the Orient

Unlike India, Greece and Rome, the Orient had entirely different views on nudity and the practice of nudism. Until recently, the Japanese participated in nude communal bathing, and some smaller rural areas still practice this tradition today. 

While ancient Japanese art has no nudity depicted in it, this is not because they viewed nudity as a sin. The Japanese simply enjoyed becoming tangled in each other’s clothing when becoming intimate. 

Communal nude bathing by the Japanese which began as a Shinto purification rite, become the standard and the norm. In addition, Japan has numerous hot springs which led to nude family and mixed bathing being approved by the various religions for over two thousand years. 

Members of the Chinese race had entirely different views on nudity. The upper class believed nudity to be something that only peasants would practice. Their art reflects no nudity because they believed it to be highly immoral. 

The Chinese views of nakedness as a sin extended as far as to consider the paintings of the Christian saints as immoral because they were depicted in loose, flowing robes. 

The Chinese upper class woman could not even disrobe in front of her doctor. Each upper class Chinese woman carried a tiny statue made of either alabaster or ivory and used the statue to point to the area of the body that was giving her a problem. 

Nudism and the Orient

Nudity During The Middle Ages

After the abandonment of the Olympics and the fall of the Roman Empire, the Christian Reformation spread throughout Europe and nudity came to be considered a sin. It was at this time that the Middle Ages occurred which fluctuated on how nudity and nudism was viewed. In the beginning of the Middle Ages, society was dominated by priests who had restrictive views towards nudity, women, and sexuality. 

It was to no avail for nudists to try to explain that nakedness had nothing to do with eroticism or sexuality. This view held for quite awhile, then in the middle of the Middle Ages, attitudes became more open. This was the time of the Renaissance where troubadours, chivalry, and an admiration for women and art became noted. 

Nude art and statues were not merely limited to religious themes, but began celebrating the form of the naked human. 

There seems to be a direct correlation between the artistic burgeoning and the freedom of body movement experienced by those living in this age. 

Granted, nudism was not practiced to the same extent as it was in the Greco-Roman times, however, the human shape was no longer something of which to be ashamed. These attitudes and feelings prevailed until the 16th Century and the rise of John Calvin and Martin Luther. 

Nudity During The Middle Ages

Nudism And Nudity During The Reformation

John Calvin was a Frenchman who became the founder of the Presbyterian Church. Outraged by what he viewed as the wealth and pomposity of the Catholic Church as well as a declining moral view by the leaders of the Church, he began to protest loudly. 

As this endangered his life, he fled to Switzerland and began the teachings that would soon lead to the forming of the Presbyterian Church. Calvin also became known as the founder of the puritan ethic. 

Martin Luther, a monk from Germany, became known as The Father of the Reformation. In 1517, after deciding like Calvin, that the Catholic Church was abusing its authority and losing moral ground, he broke with the Pope to form the Protestant Lutheran Church. 

He used his authority to bring a fundamentalist view of religion to his followers. With the rise of the Protestant rule, came interpretations of the Bible which stressed heavily the sin of humans, and focused on the human body as being weak and lustful. 

Puritans even refused to bathe because they believed being naked was an act of depravity. Puritans were advised to only bathe that which could be seen, therefore only the hands, face, neck and arms were washed. In addition, the arts suffered as poetry, dramas, and fiction were considered a wasteful use of time and a sin. Again, the correlation between the clothing of the era and the arts has been questioned. 

The clothing of the time period reflected the feelings of sin and lust. Dress was generally in clothes of dark colors and very stiff. Women were covered in clothing which compressed their breasts and cinched in the waist. Both men and women wore ruffs which were so high and stiff that men and women alike had trouble turning their heads. 

Nudism And The Reformation

Social Nudity During Early America

This period in history and views on sin and lust in relation with the human body carried into the settling of America. In 1620, the pilgrims traveled on the Mayflower to America. These Pilgrims were also Puritans, and brought with them the habit of clothing themselves from head to toe in unadorned garments. They also refused to bathe. These strict views were more common in America than they were in the majority of Europe. 

The body shame and feelings of guilt about being nude were pervasive throughout America, as the Puritans were the only settlers. In Europe, the feelings about nudity and sin were mainly restricted to the middle-class. The aristocrats and the lower classes were both prone to take liberties with the religious views. As America entered into an age of Puritanism and witch-hunts, the Napoleonic era began in Europe. 

Early American Nudity

Nudity During The Napoleonic Era

With the rise of Napoleon and his empress Josephine, the consideration of the body as a sin and nakedness as being entirely for lust, moved from the forefront. Ladies began to show their shoulders, arms and chests in the evening. Styles went from laced and covered to a more diaphanous neo-classical style. Women began wearing loose, flowing garments again. 

Nudity in the arts began to flourish once again as artists such as Goya were commissioned by Napoleon for statues and paintings. Acceptance of the body became the norm once again. This lasted in Europe until the rise of Queen Victoria and the Victorian era. From 1837-1901, Queen Victoria and Prince Albert reigned over England and set the patterns of dress and conduct for that time period. 

Nudity During The Napoleonic Era

Nudity During The Victorian Age

Shame regarding the body and nakedness was such that women began covering all portions of the body that could be seen, with the exception of their faces. Women’s dress consisted of layers of petticoats that prevented the outline of her figure from being shown. 

Clothing reached from neck to toe, and shawls were worn to prevent even a glimpse of an outline of her shoulders. Bonnets and lace caps covered the head and gloves were worn upon the hands. 

Even while eating dinner, women either wore gloves or finger-less mittens to keep their hands from showing and bringing about feelings of lust. Men wore trousers that were loose and were expected to wear a shirt, vest and coat. Overcoats were frequently layered on top of the clothing. 

Hats were also in vogue, as it was shameful to bare the head. Nudity was seen as such a sin that even bathing suits covered both men and women from head to toe. Women, although covered from head to toe, were still not allowed to be seen in their bathing suits. 

Beaches were segregated and the use of bathing machines was employed. Bathing machines were wooden structures, covered with canvas, which were taken down into the water and allowed women to enjoy the ocean water. They entered the machines, changed from their street clothing into their bathing suits, then the machine was rolled down into the water. Women then exited the machine by a series of steps and were allowed to partake of the ocean as long as they stayed behind the machine and out of sight of others. 

When they were ready to come back to shore, they entered the machine and raised a small flag which told the beach employees to come bring the machines to shore. Not only was nudity seen as a sin in humans, people began to fear that even the legs of chairs and pianos would cause depravity. Furniture legs were covered and even the language was changed. 

The word breast was not allowed, a chicken breast was simply referred to as white meat. Art suffered at this time as well. The works of Shakespeare were rewritten by another with all references to the body or sexuality removed. Paintings of nudes were forbidden, unless they depicted innocent cherubs. The statues from the Greek and Roman times that had joyfully depicted and celebrated the human body were either fig leafed, loin clothed, or mutilated. 

Perhaps the worst travesty of the Victorian Era was the treatment afforded various native cultures by missionaries and Great Britain colonists. Unconcerned about the various hierarchies in Africa and India or the tribal customs, the British of the Victorian Era insisted that the natives conform and wear clothing similar to theirs. 

Not only did they force their clothing choices upon these proud people, they also punished them for failure to adhere to their guidelines. Natives were made to feel ashamed and embarrassed for appearing in tribal garments or for appearing nude. Tribal natives, unused to clothing, had no idea how to repair the clothing and it often fell apart on their bodies. Various tribes also did not have the means or knowledge to create new clothing, so they often wore the same clothing over and over again. 

They began to no longer bathe for fear of damaging the clothes and thus became unclean. As they gave up bathing, just like the Europeans, they also began to sicken and to die. Disease and death were rampant in Victorian England, and then became rampant among the tribes of Africa and in British occupied India. 

As with any cultural change, there was a backlash against the body shame forced upon people by Victorian England. Thomas Carlyle, an educated man, and a proponent of nudism wrote a dissertation challenging the wearing of clothing. In this discussion he brought up the moral and religious influence of wearing clothes. 

He theorized that people would be healthier and happier if they forsook clothing. Benjamin Franklin, on visit from America, wrote about the health benefits of air bathing. He was often seen swimming nude (skinny dipping) in the Thames. In Switzerland, many noted physicians who were treating the epidemic of tuberculosis that gripped England and Europe wrote of the benefits of sunlight and air on the naked body. 

Nudity During The Victorian Age

Nudity During The American Renaissance

At the same time that England was gripped by the Victorian Era and bodily shame, America was undergoing a Renaissance. The puritan colonials that had settled America were dead and gone leaving behind their descendants. The fact that America prevailed over Britain in the Revolutionary War, gave Americans the idea that they could now focus on free and independent thinking. Nudity again became acceptable. 

Some of the greatest Renaissance minds in America included Walt Whitman, Henry David Thoreau, Benjamin Franklin, and President John Quincy Adams. Each of these men not only praised the taking of daily nude air baths, but also advocated nude swimming. President Adams could be seen frequently swimming and bathing naked in the Potomac. Walt Whitman wrote that man and nature could only be close if both were naked. He told of how the clothed in the cities were the ones who were dying of disease and illnesses and that nudity is not a crime or a sin, rather it is fear and the longing for respectability and power among the classes that is the real sin. 

By the same token, Henry David Thoreau stated numerous times in his writings that we must be naked to begin to even comprehend the glory of Nature. He also advocated that whatever other people believed in, be it God or Nature or the Sun, or just the spirit of the Earth, man would never be able to comprehend it if he did not practice nudism and rid himself of articles such as clothing that man allowed to come between himself and his other. Mark Twain also mentioned the joy of nudism in his books on Tom Sawyer and Huck Finn, which often had the boys skinny dipping in joy and freedom. 

Not only were statesman and noted authors bringing the message of nudism, but also other arts were enjoying a body Renaissance. In France, a Renaissance of painting was being enjoyed. Henri Matisse and other painters were thumbing their noses at Victorian England by painting works in bright, bold, colors, and bringing back the use of nudes in a joyful manner. 

Called Fauves or wild beasts, the Fauve painters began to celebrate the body with paintings of nude men and women dancing in joy and abandon. Some of the most famous painters of modern time emerged from the Fauve period including Matisse, Marquet, Manguin, and Rouault. Again, a correlation between the world’s most famous art and the acceptance of nudism must be drawn. 

As England was stuck and grounded in the Victorian Age, the Renaissance experienced in America and France began to spread around Europe. Although, at this point in time, nudism was accepted, it was only practiced by a small amount of the population. This acceptance spread to Germany, where it took a firm foothold and paved the way for not only acceptable nudism, but also the nudist movement. 

Nudity During The American Renaissance

Nudism vs. Naturism and Nudist vs. Naturist

As the twentieth century began, and nudism became more acceptable in America, a movement called naturism began to spread across Europe. Queen Victoria’s reign was at an end and people were tired of being constrained by various layers of clothing. Although France had shed the Victorian image earlier and Switzerland was gaining acclaim for the practice of healthful nudism, the genuine naturism movement began in Germany. 

Nudism is simply defined as the act of being naked and is generally referred to a person or people who practice being nude within the confines of their home or community. Nudism is usually practiced with friends and family, and has no real philosophy beyond that of the freedom of being nude. Naturism on the other hand, is not only nudism, it is nudism with a philosophy. 

Jean Baptiste Luc Planchon, a Belgian who had spent time in France, first used the word naturism. Jean Baptiste coined the phrase to refer to a means of improving both life and health. Americans use the words nudism and naturism interchangeably, while in Europe they have profoundly different meanings. 

Naturism advocates and promotes not only nudism, but also practices it as a lifestyle which generally includes respect for the Earth, healthy eating, abstinence from alcohol and tobacco, the practice of yoga and other meditative mind and body exercises, and the resistance to violence. The social nudist movement included a broad spectrum between family nudism and naturism. The first of these ranges can be traced to Germany in the early 1900’s. 

Nudist vs. Naturist

Rise of Nudism And The FKK in germany

In the early 1900’s in Germany, a movement called Freikorperkultur (Free Body Culture) arose. This movement was the first real organization of social nudism. It was a time of the shedding of not only clothes, but also the hidebound values and thinking’s left from Victorian England. In the early 1900’s, several noted authors published papers which advocated the removal of clothing as well as an enlightened thinking about the human body. It implored citizens to quit thinking of the human body as sinful and shameful. A book entitled The Cult of the Nude written by noted German sociologist Heinrich Pudor, promoted nudist theories. 

It must be noted that at this time, the word “cult” had not taken on the negative connotations of today. At that point in history, cult merely meant a movement. In his book, Pudor promoted taking part in sports while free of clothing in order to allow the body freedom of movement. He also stated that participating in this nudism and combining it with sunlight, fresh air baths, and the philosophy of naturism all combined would contribute to both physical and mental fitness and health. 

This body acceptance movement spread rapidly throughout Europe into the 1920’s. Not only were sociologists and everyday people embracing nudism or naturism, doctors across Europe united in a Natural Healing Movement and began subscribing air baths, sun bathing, and clothing-free aspects of living in order to treat such diseases as rheumatoid arthritis, tuberculosis, and scrofula. The nudism or naturism movement was briefly interrupted from 1914-1918 during World War I. 

After the end of World War I, the movement regained strength and continued to strongly move across Europe. Special beaches and parks for those practicing nudism and naturism that had closed during the war were reopened. Among these were Freilichtpark , which had originally opened in 1903 by Paul Zimmerman near Hamburg, Germany. Literally translated, Freilichtpark means Free Light Park. Paul Zimmerman named the park thusly, stating that by experiencing textile free living, and embracing the world around them, humans were emerging from the dark into the light. 

After World War I, around 1920, there were over 200 parks reserved for those who enjoyed practicing nudism. These parks were promoted as a way for man to get back to his roots with nature and to promote good mental and physical health. 

Not only were the healthy aspects embraced, but the Europeans who were worn down and battle weary from four long years of war, embraced these ideas for the Utopian society they portrayed. In the mid part of the 1920’s around 1926, socialists saw this movement as a way to further their ideals of eliminating the social classes. The movement was also endorsed as being a method of practicing pacifism. 

Early German Nudism and the FKK Nudist Movement

Nudism and the Rise of Hitler and The Nazi Party

Nudism continued the growing trend it had been enjoying since the 1920’s. As Hitler began his rise to power, nudism was first embraced and enjoyed a rise in popularity and in prominence. It became extremely popular with Gleichschaltung, which is a term meaning coordination, and was the process used by the Nazi party to establish their control over Europe. 

The party celebrated the health benefits and the idea of body acceptance. Hitler also believed in the message of making the body as physically and mentally close to perfection as possible. Therefore he believed that nudism and the ideologies of attaining good health, fit in line with his hopes for a perfect Aryan race. 

By 1933 however, Hitler had fallen out of the good graces of the pacifist nudism practitioners and began having Hermann Goring pass laws limiting the mingling of the different sexes. As Europe under Hitler’s regime descended into a quagmire of what Hitler saw as moral and correct, Hitler began to believe that because the nudists practiced pacifism, that the camps and parks were also a place for homosexuals and for Marxists. 

Hitler and Goring then banned the various parks and camps and passed laws banning the practice of nudism. 

Hitler was successful at banning these parks and clubs for exactly one month. Too many of the SS enjoyed partaking of the healthful benefits and continued to practice nudism. Hitler relented and began allowing the practice of nudism again, with full support of the state government. However, he did require that all nudist clubs and camps register with the Kraft durch Freude. 

Kraft durch Freude translates into strength through joy and was the name for the state controlled leisure organization in Nazi Germany. It’s aim was to promote tourism and to make daily activities and fun events accessible to the middle class. 

By including nudism, the Nazi Party hoped to overcome the distrust it was experiencing by some. Since it was regulated by the state however, this ensured that no Jews, Communists, gypsies or other undesirables could be a part of the nudism movement. Hitler also insisted that all nudist activities were kept confined to rural areas so that the rest of Europe and the world did not look upon Germans as being depraved. Hitler completely missed the point that nudism had nothing to do with sexuality. 

Nudism and Nudists During Nazi Germany

Nudism in Germany after World War II

After World War II, Germany again enjoyed being the area of Europe to promote nudism. A country so bombarded by war, longed to return to the ways of pacifism and to again promote a oneness with nature. With Germany split into two factions, nudism was practiced on both sides of the Berlin Wall, although a bit differently. In East Berlin and East Germany, people were allowed to practice nudism. However, their practice was limited to the free beach and parks set aside for nudists. 

The former clubs and organizations that practicer’s of nudism had enjoyed prior to the war were banned by the East German government for fear that they would become beds of sedition and subversiveness. West Germany began to enjoy not only their beaches and parks again, but also their various clubs and organizations. As visitors from other countries came to Germany and came face to face with nudism, the idea began to grow and spread across Europe once again. 

Areas of the Mediterranean, wishing to lure Germans to the country for tourism also began practicing nudism and setting aside beach areas and parks. Along the Mediterranean coast in France, nude beaches, resorts, and colonies began to come to life. In fact, Germans are the most commonly seen visitors in various other countries at their nude beaches and parks. 

German Nudists and Nudism Post WWII

Nudism in France after World War II

The French, much like the Germans in an effort to rid themselves of the horror of war, were only to happy to reopen their nude beaches and parks. Unlike Germany, France was not divided after the war so their clubs and organizations began to grow in numbers. In 1944, Albert and Christine Lecocq, two people who were active members of the many nudist clubs, had a major disagreement with them about the basic tenants of some of the societies rules and broke and formed their own travel club. 

They entitled it Club du Soleil, which translates into Club of the Sun. This club became the most popular naturist club in Europe. During 1944-1946 it opened over 84 clubs in 84 different European cities. From 1944-1975, they were instrumental in promoting the nudist movement throughout France and Europe. 

Their work included founding a magazine devoted to naturism, forming the FFN, or Federation of French Nudists, which eventually evolved into the INF, or the International Naturist Federation. They were also responsible for the opening of the world’s largest naturist holiday center and for getting the FFN and INF recognized as an official youth and tourist movement. 

As of the twenty-first century, France has over 200 members clubs , 100 holiday centers, official and unofficial nudist beaches, and many private homes where nudists participate in home nudism along with sunbathing and nude swimming. Nudism continue to be one of the most popular movements in France today. 

French Nudism and Nudists

Nudism in Great Britain or England during the 1900’s

While Germany and France were spending the majority of the 1900’s educating themselves and others on the benefits of nudism, Great Britain was a bit slower to embrace the movement. Citizens were coming out of Queen Victoria’s reign and had to adjust their feelings and attitudes towards their bodies. 

It was a great adjustment to consider that which they had been told was a sin was actually a healthy, normal way of life. In 1924, an aristocrat under the assumed name of Moonella started a group called the Moonella Group. 

Members of the aristocracy were carefully vetted for membership. Each club member was given a club name to preserve his anonymity. The club closed in 1926 because the land next to the meeting house had been sold. By 1943, Great Britain had become more comfortable with nudism and had quite a few clubs and organizations. All of these sun clubs joined together to form the British Sunbather Association. 

However, in 1954, many of these clubs fought with each other over what their tenants should be. A large number splintered off and formed their own society. By 1964, the feuding had come to an end and nudists had come to an agreement. 

The factions rejoined and formed the BN or British Naturism. By 1961, all members of the organization had decided that the term nudist was inappropriate and that the term naturist should be used in it’s stead. From 1978-1980, several nude beaches opened in Great Britain. Today, the people of Great Britain view naturism as a healthy lifestyle. 

Early British Nudism and Nudists

Nudism In America – The Early Day Nudist

By 1929 a large number of immigrants had moved to America. Many of these were German immigrants who brought with them their ideas of the nudist style of life. They were the first to make Americans see that nudism could exist without being shameful or a sin. Kurt Barthel became known as the founder of American nudism. 

He was a German immigrant who moved to New York. Barthel, who had become friendly with other German immigrants who practiced social nudism allowed himself to be designated as a contact person for Americans who were interested in the nudist approach to life. 

Another immigrant, Ilsley Boone, a Dutch Reformed Minister from New Jersey, founded a Christian nudist movement around the same time period. In 1929, on Labor Day, Barthel led a group of people to a picnic in the Hudson Mountains. What made the outing unique in America was the fact that each member of the party picnicked in the nude, thus creating the first organized nudist recreation. 

He organized his attendees into a dues-paying club and named them the American League for Physical Culture (ALPC). In 1930, he moved the group to Spring Valley, New York and opened the first official nudist club. 

By 1931, the club had over 200 members and moved again, this time to Dover, New Jersey. Once he moved to New Jersey, Barthel became friendly with Ilsley and asked him to take his place as president of ALPC. Ilsley agreed and changed the name of the organization to the American Sunbathing Association. The club continued to grow and struggled through adversity. The club still exists today under the name it finally agreed upon in 1995 which is the American Association for Nude Recreation, or the AANR. 

Ilsley Boone’s precept was based upon the idea that a nudist is one who goes without clothing unless required by comfort or social norms to wear them; that for many forms of outdoor work and recreation it is better to perform them in the nude than dressed. He advocated a need for a society that nudism enabled to be more healthy than a textile way of life. He never stated that the entire world should be nude. 

The year 1933 saw several other nudist clubs and resorts open around America, some of which are still in operation today, including, The Rock Lodge Club in Stockholm, New Jersey, Squaw Mountain Ranch in Estacada, Oregon, and Kaniksu Ranch near Spokane, Washington. 

However, in the late 1930’s and 1940’s, nudism began to once again be reviled by Americans as sinful. America seemed unable to shed her Puritan background and hangups with the naked body. The worst blow of all was in 1941 when the US Postal Service began enforcing a law from 1873 called the Com-stock Law which stated that obscene material was banned from traveling through the US Mail Service. 

Publishers of nudist and nudist magazines stopped sending their magazines to subscribers out of fear they would be fined. They attempted to argue that the material they published was different from pornography. 

In the late 1940’s and early 1950’s Ilsley Boone argued before the Supreme Court in Washington, D.C. that nudism was not pornographic nor was it obscene. He argued that nudism and naturism were not the least sexual in nature and that instead it was a lifestyle that was natural and healthy. 

He pointed out to the justices that nudists were pacifists who abstained from drinking and drugs and alcohol. He pointed out that the majority of the practicing nudists were vegetarians and that all prescribed to a quiet lifestyle. 

In 1958, the Supreme Court agreed with Boone and ruled that nudist photos and materials were free to travel throughout the USPS. Police raids that had been going on through the late 40’s and 50’s finally began to slow down and then to stop. 

The last official raid on a nudist camp took place in 1956. This closing took place in Michigan and in 1957 the Michigan Supreme Court ruled that nudists had the right to practice nudism in private resorts and parks. Thusly, the 1950’s became known as the Golden Age of Nudism. 

Early American Nudism ASA American Sunbathers Association

Nudism and Nudity During The 1960’s in America and the Hippie Flower Children

In the 1960’s, nude beaches, especially in hard to reach secluded spots, began to grow in popularity. California led the way with the establishment of one of the first nude beaches in San Diego. The culture of America itself began a wide swing in the 1960’s with people growing more accepting of differences in cultures. 

Socially, culturally, and politically, Americans began to question the intensely strict Puritan values with which they had been indoctrinated. Ilsley Boone’s death in 1960 also paved the way for nudists to become more secular. Boone, until his death, had practiced more of a Christian nudist movement. With the advent of the hippies and flower children tuning in, turning on, and dropping out, nudism became more the norm. Unfortunately, it was two-edged sword. 

Nudists had been trying for centuries and decades to get the world to see that nudism was not sexual nor was it a deviant behavior. The hippies and flower children, while embracing the culture with open arms, were also, at the same time, making a mockery of what nudism stood for. 

By bringing drugs and sex into the equation, nudists were once again viewed by the mainstream population as sexual deviants. Woodstock did nothing to help the movement at all, proclaiming themselves the free love generation, nudism almost lost any chance it had at legitimacy. The nudist movement would actually find it’s saving grace in the 1970’s and the sexual revolution, again, though sex had nothing to do with practicing nudism. 

Naked Hippies at Woodstock 1969

Nudism and Nudists in America during the 1970’s

Surprisingly, it was the sexual revolution of the 1970’s that brought nudity and nudism to the forefront of America and made it more acceptable. As more people built in-ground swimming pools and hot tubs in their backyards, the idea of being discreetly nude became more socially acceptable. 

There was also a “granola” movement of the time to throw off the drugs and free sex of the 60’s and embrace a more natural lifestyle. Even Americans who would never dream of being a nudist began to wear organic clothing and it became more socially acceptable for women to go without brassieres. 

There was also a back to nature culture movement growing and a desire for peace after the fiasco in Vietnam. The nudist movement with its ideology of harmonious and clean living became an idea that people who would not have dreamed of accepting in the fifties became more at ease with in the 1970’s. 

Another by-product of the 1970’s and the sexual revolution was the fact that nudity itself became more normal to the mainstream media. In 1972, Playboy published it’s first photo of a nude woman without parts of her body being airbrushed out. That, along with movies such as Midnight Cowboy made nudity appear more natural to the average American. The generation that was coming of age during this time period saw nothing embarrassing or lewd about nudity. 

Nudists and Nudism In America During The 1970’s

Nudism and Nudists in California and the Free Beach Movement

Because nudity was becoming more acceptable by the younger generation of Americans, they began the actual movement back towards nudists. Whereas nudity that was practiced in America until that time period had either been in the enclosed enclaves of private resorts or camps, a group of young Americans in California began going to beaches in the nude. 

They would set up their beach chairs and other activities in full view of clothed persons. If there were any complaints, they would never argue, but instead, would pick up their belongings and move further down the beach until they came to a more secluded area where there were either fewer people, or people who would not complain. 

After a few years of this, the particular areas of the beaches where they had set up became generally known as nude beaches. 

California Nudists and the Free Beach Movement

Nudism and Nudists In America vs. Naturism and Naturists In America

At this point in history came another round of discord within the movement. The American nudists who had fought so long and hard with Ilsley Boone were dismayed by the overt sensationalism afforded the nudists who were fighting for their civil rights to appear nude on beaches. They refused to acknowledge the “free beaches” people and refused to offer their support at their trials and rallies. 

The naturists insisted that it was because they were afraid that people would no longer join their camps and resorts and pay the fees for usage. The ASA camps insisted it was because they had fought long and hard to have their camps considered respectable. They argued that their stance on nudism was that while it was normal and healthy, it was not a view that they felt should be forced and pushed on others. 

The ASA argued that by going to trial and fighting for the right to be nude in the open on federal land such as beaches and parks, they were giving the nudist movement a bad name. Ironically, as many of the free beaches people aged, they began to tire of the fight and actually joined the ASA and their parks and colonies. 

Nudist Organizations

Nudism and its conversion to Nude Recreation in America

The 1970’s also saw the birth of nude recreation. While nudists had been vacationing together at their private parks, tourism boards and travel agencies began courting their business. Windjammer opened their Barefoot Cruises which they marketed towards the nudist population as did Club Med, with a Club Orient that they opened for nudists in the Caribbean. 

The state of Texas saw the opening of a travel agency exclusively for nudists named “Bare Necessities.” This agency booked tours and cruises that catered to their nudist clientele. 

Nude Recreation and Nudism

Nudism vs. Pornography During The 1980’s in Maerica

In the 1980’s the extreme right began arguing against nudism once again. By 1984, when the Meese Report on Pornography was published, opponents to nudism took the opportunity to attempt to have nudity labeled as an adult activity. This meant that while they could not get it banned, they could attempt to have it treated like a strip club and have it regulated. 

By regulating nudism, they could also force couples with children to be unable to practice nudism as a family and with their children. Not only that, nudism would now be subject to zoning laws and regulations. 

Nudism ranked number 19 in the top 100 sexual searches from the research of Ogas and Gaddam

Rocky Times For Nudism in America as Nudists Fight Back and Lee Baxandall Creates the Naturist Society

In 1985, a man named Lee Baxandall, one of the original members of the Free Beach Society, took his local grassroots firm of beach volunteers and print publications and formed The Naturist Society. TNS was a wide campaign to get nudism back to the roots of naturism from which it had sprung. 

By using the name naturist again, Baxandall hoped that America would associate it with the branches from Europe that promoted family-friendly activities and thoughts. Baxandall hoped to get away from the negative meanings that the word nudist now brought to mind. 

Each year in an effort to promote the positives of naturism, TNS holds gatherings which are for naturists and the public alike. Clothing is optional, being nude is not required. The goal of the Gatherings are to promote among middle America the activities that TNS participates in, both social and recreational. 

Public opinion polls are also held to see where the middle American stance is on public nudism on set aside lands. The good news for the naturist movement is that the general public has become much more tolerant. TNS has been very careful to promote the fact that naturism is a family-friendly, non-sexual, style of living. 

Baxandall himself commissioned a series of videos designed to promote naturism as a family friendly activity. He also founded along with TNS, the Naturist Action Committee, a watch dog group designed to be an early warning system against groups who wanted to legislate the naturist movement out of existence. 

He was the first of any of the nudists or naturists to employ a lobbyist whose job was to get The Naturist Society’s agenda promoted in Washington to state senators and representatives. Baxandall married his longtime girlfriend in 1992. 

In 1995 he was diagnosed with Parkinson’s Disease. He continued to fight for the rights of naturists until 2002, when the disease forced him to retire from public life. He lived the rest of his life as a naturist full of joy until he succumbed to Parkinson’s in 2008 and died. 

Lee Baxandall – Founder of the Naturist Society

New Nudism and New Nudists in the 21st Century

Things are looking brighter for the nudist movement as of today. Mainstream America has become more comfortable with nudity, thanks to television and the media. Senior citizen groups are actually selling calendars of their members in the nude for fund raising efforts. 

With the vast array of travel opportunities and retreats scheduled by tourism and travel agencies, nudists are finding it easier than ever to recreate while living the life they could only dream of a few decades prior. Thanks to the Internet, nudist groups are finding it easier to spread their message that their philosophy is based on a wholesome, holistic lifestyle rather than one of sex and depravity. 

Exercises such as naked yoga and pilates also have classes that are held in the buff and paired along with meditation. The old nudist colonies have been replaced with upscale hotels, inns and bed and breakfasts which cater exclusively to their nudist clients. Forbes magazine reported that the nudist recreation movement brings in over $800,000 per year. 

Over 50 years ago, bans against human contact were put into place in nudist camps due to the fear that to see naked people touching would be considered pornographic. 

The majority of these bans have been lifted and couples are free to hold hands as they stroll along beaches. Americans have come to realize that the unrestrained sexuality and public couplings never came to pass. It does appear that Americans are becoming more comfortable with the idea of social nudity. 

The fear that existed among Americans of sin and depravity have actually been replaced with worries over body image. America still has a long way to go before enjoying the freedom that European nudists experience, but the gap between the two is lessening every day. 

Social Nudism and 21 Century Nudists

This Comprehensive guide to the history of nudism, nudists and nudity was published by Young Naturists and Young Nudists America – YNA 

CORRECTION, posted with permission from our friend Howard : 

I really liked your history of nudism but would like to knock one idea on the head. The story of how the Victorians modestly covered the legs of their pianos is a myth. Thomas Pyles’ book Words and Ways of American English contains what is claimed to be the most likely explanation, that an English traveller by the name of Captain Frederick Marryat invented the story as a joke. He wrote it in his book, Diary in America.

Keep up the good work!

Howard

thoughtfulnaturist.blogspot.com 

Sources:

“Body Acceptance: A Brief History of Social Nudity.” Lupin Lodge — A Clothing-Optional Getaway For All Seasons. Web. 09 Sept. 2010. http://www.lupinlodge.org/. 

Carr-Gomm, Phillip. “A Brief History of Nakedness”. Reaktion, 2010. Print 

Dans Nudism Website. Web. 09 Sept. 2010. http://www.dans-nudism.com/history.html. 

Ganns, H. “CATHOLIC ENCYCLOPEDIA: Martin Luther.” NEW ADVENT: Home. Web. 09 Sept. 2010. http://www.newadvent.org/cathen/09438b.htm. 

Goodson, Aileen. “Nudity in Ancient to Modern Cultures–Aileen Goodson.” Primitivism. Web. 09 Sept. 2010. http://www.primitivism.com/nudity.htm. 

“Heroes of Clothes Freedom : Lee Baxandall.” http://www.i-naked.info.html. 

Holy Bible, NIV, Tyndale Publishers. 2007. 

Hooker, Richard. “Reformation: John Calvin.” Washington State University – Pullman, Washington. 1999. Web. 09 Sept. 2010. http://www.wsu.edu/~dee/REFORM/CALVIN.HTM. 

Patterson, Jennifer. “From Nakedness To Naturism: The Democratization Of A Clothing-Optional Lifestyle | FR2DAY.com – The Lifestyle Magazine That Covers the South of France & Monaco.” FR2DAY.COM | FR2DAY.com – The Lifestyle Magazine That Covers the South of France & Monaco. July-Aug. 2009. 

Ross, Chad. “Naked Germany: health, race and the nation.” Print 

Storey, Mark. “Social Nudity, Sexual Attraction, and Respect”- Nude & Natural magazine, 24.3 Spring 2005. 

The American Association for Nude Recreation 

Tags: california, culture, germany, hippies, modesty, organizations, pornography, the bible, the naturist society (TNS)

Category: Nudism and Naturism, Social Nudity Blogs

بهر حال فمینسم نهایتا به قانونی شدن "همجنسگرایی" درامریکا و برخی کشورهای اروپایی کمک نمود. و با شدت گفتن فرهنگ سرمایداری متکی بر صنعت پر سود سکس کشورهایی با فرهنگ متکی بر اعتقادات مذهبی نظیر کشور ما، ایران اسلامی و نیزسایر کشورهای اسلامی هر چند نه با وحدت رویه اما بهرحال به مقابله نسبی و یا تمام و کمال با پدیده فوق پرداختند و همین مسئله در سالهای اخیر منجر به بیان نظریه برخورد تمدن ها در دنیا گردید برای نمونه نظر یک محقق را از سایت ایشان در اینباره ارایه می نمایم:

 The

Culture War

People behind the Culture War

The Culture War is a clash of ideas about what one believes to be true, and others with different view points. Your experiences, family, friends, education, and the media help to form your belief system, or World View. 

Your WORLD VIEW determines where you stand in Culture War.

Everyone has a world view: educated or uneducated, religious or non-religious, rich or poor, liberal or conservative. Your basic beliefs form your world view placing you on one side of the Culture War. These basic beliefs come from the following questions: Who am I? Where did I come from? What happens when I die? Is there a God? Where did the universe come from? What is truth? What are good and evil? What is my purpose? How you answer these basic questions forms a viewpoint or your reality from which you evaluate and make sense out of all data of life and the world. 

For the past 150 years new ideas and discoveries in science have challenged the traditional Christian World View, that God created the Earth, Sun, Moon, the stars and all life on Earth. Dr. D. James Kennedy has said, "The Cultural War is a difference in the World Viewpoints between believers and non-believers of Christ." 

The Cultural War has been formed and defined by a number of discovers and new theories that were developed in the 19th and 20th centuries, that have molded the present day mind set of American Society. New discoveries in the past ten years are casting some doubt on theories of the past two centuries. While some are eager to latch onto the new ideas, many others are still holding onto the old ideas and values of the past. A recent national poll that asked, "Do you believe there is a God?" Eighty five percent of Americans that answered the question, said "Yes" they do believe in a supreme being, which becomes a central world view defining the Culture War in America. 

The Culture War web site explores the various ideas that have been developed, which challenge the Traditional Values, that most Americans believe in. We will look back and trace the origins of this division, and how it started. In the 2004 election many voters expressed their reason for voting was based on "Values". Values of what is right and wrong, good and evil are central to the Culture War debate. We will seek to define and understand these "Values" which are different between the Christian and secular atheists viewpoints. There seems to be so much anger and bitterness in the secular part of our society and a deep concern in the Christian sector for the future of our country. We will attempt explore the viewpoints from both sides. The Culture War will shape the moral values of American Society for decades to come. 

The Culture War is one of the most important debates in our society today. In politics it has become the Red States versus the Blue States.

در مقابل صاحب نظرانی چون بنده سعید شجاعی سعدی ضمن رد نظریه برخورد تمدنها نظریه دوستی فرهنگ ها و ملل را مطرح نموده و اعلام می کنند هر فرهنگ و هر تمدن در واقع یک قسمت از فرهنگ جهانی را می سازند که هیچگونه ضرورتی برای ترد یک فرهنگ توسط سایر فرهنگها و بر عکس وجود ندارد، چرا که چنین نظریه ای نهایتا منجر به بروز جنگ جهانی با نابودی بخش بزرگی از جمعیت و کشورهای جهان منجر خواهد شد که شاید تا نابودی کامل جهان نیز ادامه یابد.در اینجا نظر یک صاحب نظر مخالف نظریه برخورد تمدنها را بنقل از سابت او تقدیم می نمایم:

   mportance of Friendship in Different Cultures

 Iulia600's profile image Written by Aliya Sagandykova

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 The Importance of Friendship in Different Cultures main image

When I asked my Spanish friend if it is better to have $100 in the wallet or 100 friends in life, he without a second of hesitation chose $100. In post-Soviet countries this dilemma is not a dilemma at all. There is an old saying in Russian: “Instead of having 100 rubles, better have 100 friends.”

This apparent difference of opinion about the importance of friendship does not really mean that people of one region are more financially prudent while their peers in Russia have exclusively pure hearts and thoughts. But different mentalities can create apparent barriers between cultures and countries. While you may think ‘culture’ has little to do with decades of political conflict between Russia and the US, the media plays a key role in forming and shaping opinions and deepening already existing cultural misunderstandings.

So, is the importance of friendship really a point of difference, or something on which all cultures agree?

The importance of friendship in post-Soviet countries

People in the CIS (Commonwealth of Independent States, a collective of post-Soviet countries) are known as extremely hospitable and overall very amicable, openhearted human beings. Furthermore, the term “friendship” is given lots of significance when raising children. One is supposed to be a loyal and faithful friend.

Classic Belarusian, Kazakh, Kyrgyz, Russian, Ukrainian and Tajik literature shows how important the friendship relationship is in these countries. Famous literary characters such as Bazarov and Kirsanov (Turgenev, Fathers and Sons), Bezuhov and Bolkonsky (Tolstoy, War and Peace), Abai and Mikhailov (Auezov, Abai’s Way) help to form people’s basic values and beliefs. Other characters that ruin friendship by lying or giving up are shown as bad examples, so that no one would prefer to be like those characters in real life. 

Of course this does not really mean that friendship in post-Soviet countries is perfect for everyone. They are just normal people and consequently subject to the universal pros and cons of human essence, with both attractive and repulsive elements. So relationships can never be ideal.

Different types of friendship

At the same time, classic American literature also abounds with stories about friendship. Readers can feel what friendship means while reading, for example, Hemingway’s memories of Paris in A Moveable Feast: “When you cannot make friends any more in your head is the worst.”

One of my American friends who has worked in post-Soviet countries for a while tried to explain the difference between two types of friendship. “You know, I have a friend in the US. We used to play golf every other weekend. We are friends. Golf friends. And here is the line. Everything else is outside this relationship.” 

My tour guide in Spain made a similar point about different types of friendship. “I have been living in Spain for 11 years and, of course, I have friends. We usually have a nice time together. We can share thoughts, debate and give each other presents. But there is a barrier that starts at any problematic point. We are friends, but every single person is responsible for his or her life and there is no way to share this responsibility. Your problems are just yours. You have to find a solution yourself.”

These different types of friendship are also expressed in various definitions. The Russian Ozhegov Dictionary explains the term “friendship” as “a close relationship, based on mutual trust, affection and unity of interests.” The Oxford English Dictionary, however, suggests there may be two different levels of friend – of which the more common may be closer to mere acquaintance: “A person with whom one has developed a close and informal relationship of mutual trust and intimacy; (more generally) a close acquaintance.”

The importance of friendship worldwide

Western and Russian cultures have similar proverbs when it comes to the importance of distinguishing true friends from false ones. The Western saying, “A friend in need is a friend indeed” echoes the Russian proverb “a friend is known in a trouble” and the words of Kazakh philosopher, poet and writer Abai: “You can distinguish a good friend from a fake one. Fake friends are like a shadow. On a sunny day you cannot get rid of them. When it is cloudy you cannot find them, no matter how much effort you make.”

There is also a darker side to highly valued friendship – when it comes to the issue of nepotism and unfair preference. It seems probable that the roots of the issues related to corruption in post-Soviet countries can be partially found here, in the way people think and act in terms of friendship. When it comes to job vacancies and staff hiring, friendships or valuable connections arise. Here comes another proverb: “not because of job obligation, just because of the friendship.” Modern people from the CIS region say: “Of course it is better to have 100 friends; with such an amount of ‘your’ people you can make much more than 100 rubles.”

I have friends with diverse origins. And friendship makes me feel happy regardless of whether I met a friend in Chicago, Yekaterinburg or Lisbon. Plus, as scientists from North Carolina have found, a strong friendship has a positive effect on health and overall physical state. So good friendships make people both healthier and happier.

As for the different types of friendship, if you are studying, working or just traveling in a country with another culture, be prepared to experience new approaches to friendship and just enjoy it! And as a tip for anyone making new friendships in the post-Soviet region, try calling your new friends “brat”. That means “brother” and is a very common informal expression of friendship.

Read more from Aliya >

  اخیرا در غرب دستکم توسط اندکی از محققان بحث فساد اخلاقی مطرح شده است که در اینجا پرسش یکی از این پژوهشگران غربی را بهمراه 5 پاسخ خواننده سایت او را تقدیم می نمایم او پرسیده است " فساد اخلاقی به چه معنا است؟ 

What does moral corruption mean?

5 Answers

Jennifer Dalton

Jennifer Dalton, Student

Written 29 Aug 2015

This simply complex question merits a breakdown based on the definitions of the two terms "moral" and "corruption" and then testing the relationship of those definitions.

To be moral is to have a sense of what is right, good, and truthful based on an implied common standard or from within yourself.

Corruption is dishonest, erroneous, and untrustworthy conduct, usually by way of bribery or alteration of original intentions, that ultimately leads to a bastardized view of original goals.

When these two words combine, several definitions of moral corruption arise. First is that one's view of what is right and good is simply upside-down or not in-line with the agreed standard. Second, one can be moral but achieve the goals of those morals in dishonest ways (Plato described this concept as the "honest lie"). The third scenario is one that needs a follow-up:  can a person who does not have any morals be morally corrupt?

5k Views · View Upvotes

Related QuestionsMore Answers Below

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Ginger Sparks

Ginger Sparks, Event Planner, Restaurant Business Consultant at Bellozino

Written 21 Nov 2016

If someone or something is corrupt, they're broken morally or in some other way. Corrupt people perform immoral or illegal acts for personal gain, without apology. Corrupt politicians take bribes and deny it.

89 Views · View Upvotes

Jakob Jّrgensen

Jakob Jّrgensen, Reddit: Haidt, Buss, Dennett, Kurzban, Joyce, Saad, Ainslie, Boehm, and Grant

Updated 9 Nov 2016

Sleeping with your sister or other carriers of identical genes.

Killing a sacred cow or another golden goose.

Committing suicide or destroying your parents investments in other ways.

Eating your dog or some other being you care for.

Puking in a church or desecrating another sacred place.

Copulate with kids or preventing them from playing in other ways.

Killing baby seals or other animals we find cute.

Using god’s name in vain or another sacred object which is meant to be special. Sorta like brands dread when their name become the conventional and lose any associations with the original product. Such as Kleenex. 41 Brand Names People Use as Generic Terms

Killing a stranger you could trade with.

Telling the cops, that your friend killed a stranger.

Denying to participate in war for your country.

Drinking the water and refrains from carrying it.

Hearing voices in your head at the wrong times.

Having sex with someone that isn't your spouse.

Taking 2$ for a cheeseburger, because food are scarce.

I can’t define moral corruption, but I know it when I see it. For a good definition though, see The-Tripartite-Theory-of-Machiavellian-Morality.

328 Views · View Upvotes

Evan Linn

Evan Linn, Philosophy student trying to develop a coherent world view.

Written 16 Mar 2016

In the past, moral often meant something internal to an agent—something about her psychology or the ways she thinks. So, if we take 'moral' in this sense, moral corruption would mean corruption internal to or within a person: corruption that's rooted deeply in her psychology.

1k Views

John Clark

John Clark, None of the above.

Written 17 Mar 2016

The concept of Moral Corruption rests on the belief that there is some absolute set of Morals given, and that an individual or group does not conform to that absolute standard.

The Christians often hearken to various moral codes listed in their holy book the Bible, and 'prove' that all other morals either 'conform' to that standard, or are corruptions, or deviations from that standard.

The term is also imbued with an negative emotional charge, so that the one claiming to see 'moral corruption' need not actually address whether people can live reasonably well adjusted lives engaging in the 'morally objectionable' activities.

The phrase has been effectively used in such campaigns as Temperance which gave us Prohibition, with drinking being the largest target of 'immorality', the 'antidrug' use campaign, which was also part of the Temperance program of targeted activities.

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نتیجه گیری:

بهر روی با گسترش چند ده میلیونی ضریب اینترنت و ماهواره در ایران تحت حاکمیت جمهوری اسلامی ایران، دریافت و ارسال داده ها و اطلاعات متنی و صوتی و یا تصویری و مانند آنها نه تنها به صورت درون کشوری که بصورت بین المللی نیز در کوتاهترین زمان ممکن انجام می گیرد و همین امر علاوه بر دارا بودن هزاران بعد مثبت و سازنده اما متاسفانه در مواردی نیزسبب رواج ناهنجاریهای گسترده در جامعه نیز گردیده است که با بروز مشکلات اقتصادی و گاه رقابتهای سیاسی جناحهای حاکمیتی در جمهوری اسلامی ایران عملا بر حجم و گستردگی آنها روز بروز افزوده نیز میگردد. از آنجا که بنظر می رسد دستگاههای سیاسی و فرهنگی کشور در جمهوری اسلامی ایران عملا راهکار مناسب و مفیدی را برای مقابله با هجوم فرهنگی بیگانگان ندارند و یا اگر دارند متاسفانه بدلیل نبود بودجه و نیروی متخصص فرهنگی کافی در پست های مدیریتی فرهنگی  عملا آن راهکارها نتوانسته تاثیری بر کاهش نفوذ فرهنگ بیگانه بر کشور داشته باشد تا آنجا که شاهد رواج ازدواج سفید در کشور بویژه بین بخشی های از طبقه متوسط جامعه هستیم(ازدواجی که در آن یک پسر با دختری بدون رعایت قانون و شرع و یا بدون داشتن هیچگونه تعهد اخلاقی و مالی نسبت به یکدیگر در کنارهم زندگی نمایند را ازدئواج سفید می نامند). نباید فراموش کرد ورود این فرهنگ به کشور سبب بی رحمی مردم نسبت به یکدیگر و بروز و ظهور اشکالی از درگیری و کشتار در برخی از نقاط کشور هستیم که دستکم کم در تاریخ معاصر ایران کم نظیر بوده است مثل کشتار بی رحمانه و وحشیانه اخیر چند خانواده در استان مرکزی و کرمان و سیستان و بلوچستان و تهران به بهانه اختلافات خانوادگی و طایفه ای ناشی از مسایل مالی و ناموسی و مانند آنها . نباید فراموش کرد که بی توجه ای و یا کم توجه ای مسئولان به این مسایل نهایتا خدای ناکرده می تواند به از هم پاشیدگی همه جانبه منجر گردد و پای بیگانگان را به سرزمین سرفراز و تمدن ساز، ما با نابودی همه چیز باز نماید.در اینجا فقط کافی است یک نگاه اجمالی به پژوهش بنده که حکایت از هجوم سونامی وار بازدیدکننده گان سایتهای غیر اخلاقی  در طی یکسال (از اول آذر 1394 تا 30 آبان 1395) دارد، نمایید. این تحقیق یکساله نشان داد میزان بازدید از حدود 200 سایت مستهجن و سایتهای زیر مجموعه و یا پیوندی آنها از حدودشصت و پنج میلیون نفربازدید به حدود نهصد سی میلیون نفر بازدید افزایش پیدا نموده است. اینکه چند درصد بازدیدکنندگان ایرانی بوده اند قابل محاسبه نیست، اما جای تردید نیست که این هجم از افزایش نشان از افزایش نفوذ گردانندگان آشکار و پنهان صاحب قدرت و ثروت های در مقیاس جهانی بر فرهنگ و نحوه نگرش همه اقشار بخصوص جوانان نقاط مختلف جهان دارد . حال پرسش اساسی آن است در نظام جمهوری اسلامی بویژه مسئولان فرهنگی کشور برای مقابله با چنین روندی آیا بجز تکفیر و ترد و تکذیب و نفی، کاری دیگری هم از دستشان برای محافظت از همه اقشاردر محرض خطر، بخصوص برای حفاظت از جوانان در برابر این هجمه فرهنگی به کشورما برمی آید یا خیر؟       

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شیراز - سعید شجاعی سعدی

29 دی1395

http://www.saadiman.blogsky.com 

http:www.twitter.com/shogaiee  

همراه - 09177151120

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با سلام و تقدیم عرض ادب و احترام مجدد

با توجه به تقدیم نتیجه پژوهش اینترنت محور و میدانی در باره مفاسد فرهنگی و اجتماعی در جمهوری اسلامی ایران و خطراتی که این مفاسد در جلوگیری از رشد و پیشرفت و بالندگی کشور از خود بجای می گذارند و راههای برون رفت از این مفاسد که در تاریخهای 19 آبان ماه 1395 و نیز تکمیلی آن در مورخ 29 دی 1395،بدینوسیله نتیجه پایانی را خدمتتان ارایه می دهم و از صمیم قلب آرزو می کنم اولا توانسته باشم رضای خدا را کسب نمایم و ثانیا گامی کوچک در اصلاح امور فرهنگی و اجتماعی کشور و مردم سربلندم برداشته باشم.بنده که نه ریالی بابت 35 سال تلاش فرهنگی و مصلحانه خود دریافت نموده و نه با فرمان و یا خواست کسی (چه حقیقی و چه حقوقی)به انجام پژوهشهای مختلف در زمینه های علمی و فرهنگی و گاه سیاسی (بیشتر در موضوعات روابط بین الملل جمهوری اسلامی ایران) پرداخته ام، اما دعا می کنم مدعیان رانتخوار و قدرت طلب در جناحهای سیاسی کشور نیز دستکم برای استمرارمنافع خودشان هم که شده به نتایج این پژوهشها (و سایر پژوهشهای محققان دیگرتوجه نموده و پیشنهادات اصلاحی آنها را نیز بکار بندند تا جامعه بیش از این دچار معضلات و مشکلات فرهنگی و اجتماعی  که متاسفانه زمینه ساز بحرانهای شدید سیاسی و امنیتی نیز هستند نگردد،انشاالله.

سعید شجاعی سعدی

10 بهمن 1395-شیراز

همراه-09177151120

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 http://www.saadiman.blogsky.com

http://www.twitter.com/shogaiee    

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نتایج پایانی پژوهش بنده حکایت از آن دارد که از حدود 930 میلیون بازدید کننده وبلاگها و سایتهای رواج دهنده فرهنگ بی بند و باری و فاشیست فرهنگی و اخلاقی به شرحی که در دو مرحله قبل این تحقیق علمی و آکادامیک(در 19 آبان و 29 دی 1395) تقدیم کردم، حدود 98 درصد بوسیله وبلاگ گردی اینترنتی و بیشتر از طریق موتورهای جستجوگر در نت به این سایتها و وبلاگها دسترسی پیدا نموده اند.  این موتورهای جستجوگر علاوه موتورهای مشهور "گوگل"،"بینگ"،"یاهو"،"ام-اس-ان "،"آسک" و ...، همچنین شامل موتورهای ویژه جستجوی کلیپ ، ویدیو ،عکس، کارتون و متن های هنجار شکنانه و مروج فرهنگ بی بندو باری و ضد ارزشهای خانواده و اخلاق اجتماعی نیز می باشند که چند نمونه آن دست بشرح زیر است:

 rnbible-oodigo-devista-oofap--rstiff--adjojo-aughty-search-veknows--indtubes-find-xxx-

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بالای 90 درصد از کسانی که به شبکه های ماهواره ای اینترنتی و یا خارج از آن از و از طریق دیش دسترسی دارند مستقیم و یا غیر مستقیم مشخصات تنظیمات دیش ها و گیرنده های ماهوارهای خود را از طریق اینترنت و موتورهای جستجوگر اینترنتی دریافت می نمایند. بالای 70 درصد قرارهای ملاقات بین افراد برای آشنایی بیشتر از طریق اینترنت انجام می گردد.بیشتر از 79 درصد کاربران اینترنت که به سایتها و وبلاگها و شبکه های اجتماعی جنسی  دسترسی تفننی و یا حرفه ای  پیدا می نمایند، با اسامی و مشخصات غیر واقعی فعالیت می نمایند و بالای 98 درصد همه کاربران این سایتها از "وی پی ان " و سایر فیلترشکنهای مجانی و پولی موجود در فضای نت وارد اینترنت می شوند.  بالای 91 درصد کلیه کسانی که شبکه های ماهواره ای هنجارشکن را می بینند، کدهای خود را بصورت مجانی و یا پولی از طریق اینترنت بدست می آورند.

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در پایان یادآور می شوم بدون کار اساسی و زیربنایی فرهنگی و بدون استفاده از افراد فرهنگی در امور فرهنگی ، و نیز بدون بکارگیری علم و فنون روز

 متاسفانه نمی توان انتظار داشت که اوضاع فرهنگی و مشکلات و معضلات اجتماعی گریبانگیر مردم و نظام جمهوری اسلامی در آینده قابل پیش بینی بهبود پیدا نماید.به امید بهتر شدن شرایط و اوضاع فرهنگی و اجتماعی کشور در نظام جمهوری اسلامی ایران که خون صد ها هزار شهید و جانباز را در پیشینه خود دارد. انشالله

سعید شجاعی سعدی-شیراز- 10 بهمن 1395

همراه-09177151120

http://www.saadiman.blogsky.com

http://www.twitter.com/shogaiee    

والسلام.