Naturism and aestheticism, values laid bare

Born in Germany at the end of the 18th century, naturism advocates a way of life based on a healthy, authentic, and genuine relationship with nature. This doctrine promotes moral values that are challenged by the physical standards imposed by today's society. Our work focused on analyzing the concepts of this "art of living" and the consequences of society on the alteration of its representative values. After a theoretical section focusing on the principles of naturism and the aesthetic ideals of the body promoted by society, the field study highlights the different representations of the body across different generations and the considerable impact of new media on body standards.

From the creation of Adam and Eve to ancient Greece, from ancient Rome to the Renaissance, from the Age of Enlightenment to the mid-18th century, the different periods that punctuate human history have always sparked a particular interest in nudity. The word naturism appeared at the end of the 18th century (Barthe-Deloizy, 1992). It combines the ideas of health and nature and does not claim to represent any political party, nation, or ideology, but has shaped discourse, organization, principles, and attitudes towards society. The work of Norbert Elias (2004) interprets naturism as "a leisure activity, practiced in a geographically and chronologically defined setting, appearing as an experience of temporary relaxation from social constraints." According to the definition of the French Naturist Federation, it "translates as a way of living in harmony with nature, characterized by the practice of communal nudity, with the aim of promoting self-respect, respect for others and the environment. This movement advocates closeness to nature and a return to a natural state..." Naturism emerged mainly in the 1950s and 1960s, becoming part of "infrastructure" tourism in Yugoslavia, the south of France, and then in Spain in 1980. Through the narcissistic investment of bodies on beaches, this movement built a deep identity for naturists (Jaurand, 2008). However, in our society, the body occupies an important place and yet is likely to be a source of complexes. According to Jean Maisonneuve (1999), history shows a cult of appearance and a preoccupation with a bodily norm reinforced by the leitmotif of the media. It appears that they play a decisive role in the dissemination of social norms (Rodgers, 2009). They highlight aesthetic models that relay the standards that society wishes to impose, with the aim of inducing mass adherence to these new archetypes with a view to subjecting them to a capitalist system where beauty is a consumer product. These body standards are conveyed through magazines, advertisements, and cinema, which transcend borders. Furthermore, this phenomenon can be reinforced by the effervescence of the media, particularly the new social networks used by Generation Y: those born between 1981 and 1999. This so-called "connected" generation is more adept at using new technologies and displaying their bodies on social media, which exposes them to the gaze of others and elicits either admiration or rejection from individuals. Faced with society's aesthetic dictates, we may wonder whether the values of naturism, including the desire to return to a natural state, freedom, and tolerance, are being altered. The study we will conduct on naturist beaches will allow us to verify whether this way of life frees people from imposed body standards, whether the human gaze accepts the body as it really is, despite the emergence of media and social networks constantly relaying standardized body types. In other words, we can ask ourselves to what extent the aesthetic norms imposed by society are amplified by social media and how they challenge the values promoted by naturism.

We will assume that the aesthetic standards imposed by society alter nudists' relationship with their bodies, without overlooking the generational aspect.

An investigation at L'Espiguette

The method used to collect data was the semi-structured interview. This combines a non-directive approach to encourage the exploration of thoughts in a climate of trust with a directive approach to obtain information on predefined points (Berthier, 2010, p.78). In order to analyze the qualitative data from the naturists encountered on Espiguette beach and via naturist community websites, an interview grid was developed in advance with questions grouped into four themes:

• Theme 1: The sensation, the feeling of being a naturist;
• Theme 2: The values and representation of naturism;
• Theme 3: Generational aesthetic influence;
• Theme 4: The aesthetic standards imposed by the media and social networks.

The questions were to be asked in order, but their wording was adjusted based on what the respondent had said previously. In order to ensure a more fluid and natural interaction, it was necessary to memorize the interview guide beforehand.

In order to build our sample, we had to do some research to find out where the naturist beaches in our region were located. We chose Espiguette beach in Le Grau-du-Roi, 45 minutes by car from Montpellier. We checked in advance to see if the beach was open so that we could go there directly. The choice of clothing is not insignificant when meeting naturists. We wanted to be perceived as members of the "community" rather than "intruders" wearing "textiles," which is why we decided to strip naked in order to fully adapt to the environment and the respondents. The boundary between the nudist beach and the "clothed" beach was marked by a simple symbolic sign. Before crossing this boundary, it took us a long time to pluck up the courage to "take the plunge." Our first experience in this completely unfamiliar place put us in an uncomfortable position, and it was interesting to note this and take it into account for the conduct of the survey. It took a long time to adapt before we went to meet the naturists.

In order to obtain a larger sample and thus target different generations and a greater diversity of individuals in terms of gender, we also registered on a naturist platform called "Zerokini." This platform is a social network specializing in naturism, with more than 4,000 members on its website, 80% of whom are in France. Our approach to contacting naturists on the web consisted of creating a profile and writing a short ad on the naturist site. Our ad included: our names, student status, the research topic "relationship to the body and nudity," the usefulness of this survey in terms of the subjective representation of naturists' own bodies, the type of questions we would ask, the confidentiality of the interview, its duration, and the researcher's contact information for faster and more efficient contact.

In order to address our issue, we relied on the opinions of naturists we met on Espiguette beach (n=3) and on the "Zerokini" website (n=2). A total of five interviews were conducted. Overall, the age range of the interviewees varied from 24 to 55 years old. We therefore categorized this sample by age group and generation.

Convergence and divergence of generational feelings

The sensation and representation of naturism

Among the sample studied, there is a convergence in what naturism can represent for the different generations surveyed. According to Bolton et al. (2013), generations can be categorized as follows: the Silent Generation (1925-45), Baby Boomers (1946-60), Generation X (1961-81), and Generation Y (born between 1981 and 1999). Among the samples surveyed, we noted the feelings of 27-year-old Yohan, who said , "We were enjoying a certain freedom..." and 56-year-old Michel, who said, " It's a return to our roots,to a state of well-being, we feel a little bit free." This representation remains unchanged across the generations concerned and is consistent with the values of naturism described by Barthe-Deloizy (2003). Indeed, the author associates the word naturism with the ideas of health and nature and expresses a quality of life based on respect for others and the protection of nature through the practice of daily and collective nudity. He adds that naturism combines feelings of freedom, free time, physical exultation, and fusion with nature. According to the author, this freedom grew in the 1960s with the liberation of morals and sexual freedom. Thus, symbolic actions were able to manifest themselves during this period.

The bra-free day proclaimed by Americans, called No Brass Day, and hippie protests , which according to Michel Bernard (2015) became "a means of returning to nature, of rediscovering bodily innocence violated daily by the obscenity of war and exploitation." This protest reflects an escape through the practice of nudity in order to rehabilitate bodily values "as a subversion of an institutional order corrupted by money and the appetite for wealth" (Ibid.).

Denudation & aesthetics

For both generations, the first instances of nudity occurred at virtually the same age, on average around 22. However, we can see that they were perceived differently by the two generations. Generation Y felt uncomfortable for fear of being judged physically: " I was afraid of being judged on my physical appearance" ( Fidi, 24). As studies in the 2000s have amply demonstrated, an essential element of idealized female beauty in Western societies is a slim body size, a curvy figure, an attractive physique, and unrealistic thinness (Perloff, 2014). The internalization of the ideal of thinness for women is rooted in a host of social and cultural forces, including pressures to conform to socially defined ideals of physical attractiveness, peer influence, media representations, and symbolic, cultural, and even ideological representations of female beauty (Ibid.). Another important phenomenon is self-objectification, the process by which girls and women come to view their bodies as objects to be looked at, much as an observer would (Ibid.). This psychological internalization of the observer's perspective on one's body can lead to obsessive monitoring of the body, which in turn can induce subjective disturbances in one's own body image, a common experience that Perloff (2014) has termed "normative discontent." It should be noted that in the late 1970s, the aestheticized naked body began to be displayed everywhere. According to Barthe-Deloisy (2003), nudity was displayed in cities and in the mass media. The press and television made nudity familiar to the general public. Slogans such as "Today I'm taking off my top... then my bottom" and "Better naked than in fur" featuring actresses and supermodels who were animal rights activists have gone down in history (Barthe-Deloisy, 2003). It is noteworthy that these early representations of the body, which were powerfully revealed by the media at the time, were flawless. "Slim, perfectly young, they imposed aesthetic standards that naturist ethics rejected" (Ibid.) and which did not seem to have any effect on Generation X: "No, no, I didn't feel judged" (Gilles, 55), "No, honestly, everything happened naturally, as I said, I didn't feel like people were looking at me or judging me" ( Nadine, 51). However, insidiously, the beginnings of a normative aesthetic internalization will take hold among future generations through the new media.

Omnipresence of aestheticized images

We are currently seeing a significant increase in the aesthetic standards that society wants to impose on Generation Y. "In the society we live in, we are constantly being judged, so if we're not a little muscular or we gain weight, we risk being singled out" ( Yohan, 27). According to Eglem (2003), Generation Y is subject to the physical aesthetic standards promoted by the media and, even more so, by social media. Social media amplifies the ability to expose individuals and their bodies and makes it easier to contemplate them at will, triggering admiration, desire, disgust, and the normalization of individuals' identities in order to belong to the same group. According to the author, these are practical cases that allow access to the desired body and therefore to a certain aesthetic of that body. Generation X, on the other hand, did not feel affected by society's body standards or by the gaze of others : "People look without necessarily judging, just because you're moving" ( Fabien, 48). The normative pressure at the moment of undressing seems to be rather lessened by Generation X.

Media and social networks

Nous percevons donc que les normes esthétiques émanant des médias et certains réseaux sociaux ne se conjuguent pas de la même façon selon la génération X ou Y étudiée. « Je trouve qu’on est un peu obligé entre guillemets parce qu’avec l’arrivée de tous les réseaux sociaux comme Snapchat, Insta, Facebook c’est vrai je fais très attention à l’image que je peux renvoyer » (Yohan, 27 ans). Selon Lionel Dany et Michel Morin (2010), ces problématiques liées à l’image corporelle, au corps et à l’apparence sont prégnantes à l’adolescence. Cette période se retrouve être une « une période importante pour l’élaboration de points de vue sur soi-même et le monde, [..], du fait que la puberté entraîne tout un ensemble d’évènements et de changements relatifs au corps » (Dany et Morin, 2010, p.322). L’image corporelle est alors essentielle pour la définition personnelle des adolescents et des jeunes adultes, elle porte à croire par le biais de la socialisation digitale que leur apparence constitue « la base quasi- essentielle de leur évaluation personnelle et de celle opérée par autrui ». Ainsi elle entraînerait une insatisfaction corporelle qui pourrait se traduire par un mécontentement normatif (Ibid.). Cette image corporelle se trouve être omniprésente sur les réseaux sociaux, par rapport aux médias de masse amplifiant alors une pression esthétique auprès de la génération Y « On vit dans une société en effet, où on a tous des réseaux sociaux, donc heu… l’image est très très importante » (Fidi, 24 ans). Perloff (2014), met en exergue une différence entre les médias dits conventionnels (télévisions, magazines, radio…), et les réseaux sociaux (Twitter, Facebook, Instagram…). Selon lui les réseaux sociaux ont la possibilité d’être remplis de photos et d’une multitude d’images peu réalistes qu’une adolescente ou une jeune femme peut avoir repéré et relayé sur sa page. En outre ces plateformes sont disponibles pour la visualisation, la création de contenu et l’édition 24 heures sur 24, 7 jours sur 7, sur des appareils mobiles, partout et à chaque instant, ce qui permet d’offrir un nombre exponentiel de possibilités de comparaison sociale et de surveillance dysfonctionnelle de son propre corps, mieux que ne le permettaient les médias de masse conventionnels. De plus, selon Eglem (2003), les réseaux sociaux diffusent différentes tendances esthétiques et valeurs dans lesquelles les individus cherchent à s’insérer par goût ou pour faire partie d’un groupe considéré comme attractif. Selon les travaux de l’auteur, les types esthétiques du corps sont ainsi décrits comme « standardisés » et suivent des directives prédéfinies et diffusées par les médias (notamment les réseaux sociaux) et identifiables par certains signes extérieurs : forme du corps, marques utilisées, alimentation, type de loisirs, expression de langage etc. L’observation réalisée par l’auteur sur le réseau social Instagram conduit à distinguer plusieurs types d’esthétique classés par catégories. Les catégories qui apparaissent le plus clairement sont celles qui mettent en valeur le corps ou les parties  du  corps  faisant  l’objet  d’une attention particulière auprès de la génération Y, et Millénium (née à partir de l’an 2000) et que l’on cherche à développer (par exemple faire augmenter le volume de la masse musculaire).  De  nombreuses photographies postées sur Instagram montrent ainsi des plats ou des aliments visant à conserver ou augmenter la masse musculaire ou développer une alimentation saine (Eglem, 2003). Selon l’auteur il s’agit de cas pratiques qui permettent l’accès au corps souhaité et donc à une certaine esthétique de ce corps. De plus, de nombreux slogans présents sur Instagram sont relayés par des influenceurs qui selon Audigie (2004) sont définis comme des leaders d’opinions. Ils ont pour objectifs de changer le comportement de leur auditoire appelés followers dans l’optique de leur faire consommer le produit, le service ou de faire adopter un comportement souhaité. Ce marketing d’influence est utilisé par les entreprises pour élargir leur clientèle et dynamiser la vente de produits et le service (Darel, Nico & al. 2017). Ainsi, les influenceurs, par le biais de slogans, incitent à la persévérance dans la quête de ce corps et ou dans l’adoption des valeurs qui l’accompagnent. Selon Darel (2017), « Le développement des réseaux sociaux a pu, petit à petit, rendre naturelle la diffusion de photos qui sont autant d’images de la vie parfaite, dans une tentative plus ou moins consciente de provoquer l’admiration ». Selon Eglem (2003) le quotidien est ainsi théâtralisé par une démarche d’esthétisation de chaque instant, à partir d’une conscience préexistante des scènes les plus à même d’avoir une répercussion positive en termes de réception par les autres utilisateurs. L’auteur décrit notre temps par la généralisation des technologies de diffusion et de partage, et la possession massive de smartphones qui mettent en question la capacité à être pleinement attentif et concentré sur le moment présent.

The prevalence of new media, particularly social media, has a strong influence on individuals, especially Generation Y. Early and frequent exposure to technology and aestheticized bodies on these networks has both advantages and disadvantages in terms of cognitive, emotional, and social outcomes (Bolton et al., 2013). For example, they rely heavily on technology for entertainment and interaction with others. Social media such as Instagram, Snapchat, and Facebook can boost young people's social capital because their identity is shaped by what they share about themselves and, in turn, by what others share and say about them, with the aestheticized body taking center stage. The use of social media can have additional beneficial effects on the psychological and emotional well-being of Generation Y. For example, it can strengthen family ties and foster other supportive social relationships that improve Generation Y's self-esteem. However, it can also create a dependence on these means of communication and information. Bolton et al. (2013) point out that adolescents and students compulsively check profiles and news feeds on social media, witnessing a display of aestheticized bodies almost every moment.

In contrast, Generation X seems indifferent to this body standard and has a more detached view of these new means of communication. They do not feel the need to join social networks and are not immersed in this world.

"When we were teenagers, we didn't have all these resources, all these social networks... we felt good" ( Nadine, 51). The media was less prevalent and social networks were virtually non-existent during their youth. This aesthetic pressure has evolved over time through the growth of social media, and as Maisonneuve & Bruchon-Schweitzer (1999) point out, this aesthetic normalization has stood the test of time. If we take the example of the female body, we can see that in the years 1900-1925, "curvy" or "full-figured" women were coveted by men, alongside a "boyish" fashion characterized by a preference for slimmer silhouettes. Marking a transition between two ideal types, the 1950s revealed two female archetypes: the voluptuous "vamp" Marilyn Monroe and the more slender "woman-child" Grace Kelly. The 1960s imposed a cult of the body, relayed by a "slim, slender" figure popularized by women's magazines and promoted by haute couture, and this ideal of beauty became the norm. We can see that this body standard is present in the media and is beginning to intensify through reality TV programs . "I took inspiration from a former Kholanta contestant. When I looked at his body and then at mine, it gave me a little motivation," (Yohan, 27), but this standard was not as prevalent as it is today, as Michel, 56, points out: "I have an 18-year-old daughter and she told me she would have liked to have lived in my day, at my age." In addition, we see that Generation X places more importance on health than on the aesthetic aspect of their bodies. "For me personally, the body is important for health" ( Nadine, 51). This observation echoes the values that naturism conveys about health (Barthe-Deloisy, 2003).

Towards lasting values

We can see that the interviewees' feelings converge on the representation of naturist values, namely well-being, freedom, and a return to nature, as mentioned by Descamps (2002). However, it is interesting to note that there is a generational difference in perspective when we talk about feelings regarding a first experience with naturism. The points of view diverge, particularly across the respective generations of the interviewees. Indeed, for Fidi and Yohan, aged 24 and 27 respectively, we analyze a feeling of embarrassment due to the fear of being judged when they first became naked, while the slightly older generations do not seem to be affected by this. Despite the difference in age, most of them started naturism at around the age of 20, which echoes what Maisonneuve & Bruchon-Schweitzer (1999) said about "a temporal ideology that can be altered by time." However, it is interesting to note that their subjective perceptions of their bodies differed depending on the era (Ibid.), as norms can evolve in different ways and the aesthetic standards conveyed by emerging media have a significant impact on younger generations.

As a result, we note a greater generational disparity in relation to the importance of physical appearance. Through our interviews, it is clear that physical appearance does not carry the same importance across generations and eras. For example, Fidi, 24, explained that it would be very difficult for her to go out if she were overweight, that she would hide herself away, hence her fear of being judged. She would then be a victim of exclusion because she would not conform to the norms and codes that society wants to impose (Goffman, 1975). Yohan also points out that the emergence of new social networks adds additional pressure on aesthetic appearance, which is of paramount importance to him, and that the media, and more specifically social networks, constantly refer to aesthetic codes that must be conformed to. We can therefore conclude that younger generations are more affected by this aesthetic pressure.

On the other hand, older people such as Gilles, 55, Michel, 56, and Nadine, 51, are not particularly concerned about the image their bodies may project. From their first time baring their bodies at age 20 to today, their ideal remains unchanged, prioritizing health over physical aesthetics: the media was less prevalent (press, audiovisual) and social networks did not exist (Instagram, Snapchat, Facebook, Twitter). As Maisonneuve & Bruchon-Schweitzer (1999) say, this pseudo-narcissism was already present... but was not fed with such intensity. We can add that certain reality TV shows have shaped the body ideal that young naturists have of themselves, taking the example of Yohan, who refers to a reality TV contestant. Our transcripts reflect a greater indifference among Generation X, who did not experience the omnipresence of today's media and who do not refer to social networks, seeing no use for them. In conclusion, they attach more importance to their health and well-being than to their physical appearance. On the other hand, Nadine and Michel's 18-year-old daughter, who is also a naturist, is feeling the full force of this media pressure: she thinks it was more comfortable to be 18 when her parents were young... This analysis could therefore be interpreted as an amplification of the media and social networks' focus on aesthetic norms. We can therefore conclude that the generational difference highlights the importance of body image among younger people, while downplaying its impact among older naturists.

Conclusion

This research, which combines naturism and the impact of aesthetic standards on naturists, was conducted on the beaches of Espiguette and via the naturist website Zerokini. We were able to analyze and compare the discourse of naturists of different ages. It is interesting to note that younger generations of naturists, unlike their older counterparts, are much more influenced by the media than older generations. Recurring messages in the media and new social networks increase access to images of aestheticized bodies, which reflect current norms. The easy access and omnipresence of this new mode of communication insidiously conditions and influences the relationship that these young naturists have with their bodies. As a result, the values promoted by naturism—freedom, tolerance, equality between individuals according to Descamps (2002), and relaxation of social constraints (Jaurand, 2008)— – are being undermined by constant media pressure that emphasizes aesthetic conformity, thus subjecting young naturists to a new paradigm.

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