Projet Nudité - News

20 januari 2006

Projet Nudité at DolceVita radio!

Friday 20 January 2006, I was broadcast live on the radio because of Projet Nudité! the theme of the radio programme was 'Shame'.

July 2005

Domaine des Monts de Bussy

I've assisted in setting up a brand new naturist campsite in Limousin, France, Domaine des Monts de Bussy. I've constructed the entire website to the camping, in close dialogue with Alain and Bernadette Tanguy, the campsite owners. It's really worthwhile paying a visit! There are a lot of possibilities in the surrounding areas to go for naked walks!

11 February 2005

Where have I been?

In the past few months, I unfortunately didn't have any time to work on Projet Nudité, due to highly labour intensive occupations at the now complete (but in 2015 obsolete) svajA-site. This doesn't mean, that I don't have any further plans on Projet Nudité! Seen the fact that Le NouvelObs never replied to my repeated requests for permission to translate their articles, I will take it into my own hands and as yet am going to translate the Le NouvelObs articles. Because it's a lot of work, and there are many, I'll probably publish them one at a time.

14 October 2004

Now you can actually see me

I put a very recent picture of me at About me. To be sure, I'm the big one... ;-)

3 October 2004

Body Shame and Disgust - Essential Human Feelings

I added the English translation to the partial extract of a book, Körperscham und Ekel - wesentlich menschliche Gefühle, Body Shame and Disgust - Essential Human Feelings, which the author send me by e-mail. It's a wonderful book, with a very broad scope, including several scientific disciplines on the subject. Dr. Christine Pernlochner-Kügler is a philosopher and a psychologist.

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3 September 2004

Nudity and shame: an anthropological answer

I added the translation of a question of mine for Illuster 36, 9/04 (alumni magazine of Utrecht University), and its answer by Dr. W.E.A. van Beek, university main professor at cultural anthopology at Utrecht University. You can find it here.

Might the publication of this answer at my site raise any objections in the field of copy- or any other right, please do send me an e- mail, so we can work out a solution.

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18 August 2004

English translation finished

I just completely finished the translation of 'Schuhrke'. You can find it here.

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17 August 2004

English translation in progress

I put the as yet unfinished English translation of the German article already on my site, so you can start reading it. Translation from German is quite tricky, and sometimes a bit of a jigsaw-puzzle. But I'm still working on it!

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9 August 2004

New page in the German section

I just added a large page in the German section. It's the beginning of an abstract from a research by Prof. Dr. Bettina Schuhrke, named "Kindliche Körperscham und familiale Schamregeln" (Bodyshame with children and rules for shame within families). In future, I will translate it in English. Recently, I also wrote a little bit more about me.

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31 July 2004

Introduction to the articles from Le Nouvel Observateur

At present, I still haven't received permission to translate and publish the mentioned articles into English. Until then, all links will point at the original, French articles. My excuses for the inconvenience!

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30 July 2004

Selection from Le Nouvel Observateur

Presently, I'm making a selection of articles from Le Nouvel Obs.com, and am writing an introduction to them. I hope, I will get permission from the copyright-owner to translate the articles and place them at my site. As soon as I know more, you will read it here!

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30 June 2004

Imam Abdulwahid van Bommel responds to my question

The question I asked at www.maroc.nl:

+The response of the imam

+Clothing and the Koran

The Koran mentions a number of reasons why we, as children of Adam, should cover our bodies: in order to cover our nudity and embarrassment; in order to be protected against weather conditions, dirt and work influences, and as embellishment. The best way to clothe ourselves would be a spiritual dress of human dignity in which our inner being is in harmony with our outer appearance. This leaves a lot of room to interpretation, and all sorts of variation can be encountered in the Muslim world. From Indonesia with sarong for both men and women up to Morocco with djellaba have men and women determined the local fashion. But according to puritan Muslim convictions, even the word 'fashion' may not be used because it's a product of the age of clothing and the Islam has - according to that view - given eternal directions for clothing. However, the majority of scholars assume a temporary interpretation of the notions which are described in the Koran as decency in clothing and behaviour. Notions like 'recommending what's known to be good and rejecting what's known to be wrong' are according to the scholars bound to time and place. The tolerance level of a society can be high at the level of showing parts of the body, and that is imperative to what is described as well-mannered or moral.

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+The Koran on the Fall

The Koran reveals us the moment that God addressed to Adam and said that he and his wife could dwell in the paradisiacal garden, and eat of whatever he wished, but not from that one tree. It is Adam even forbidden to approach that tree, otherwise he would pertain to those who would wrong themselves. Whereupon Satan started his whisperings and insinuations. Suddenly they became aware of their nudity which had originally been hidden from them. The argument Satan uses to persuade them seems to have little to do with it. He said "Your creator only forbids you to eat from this tree because otherwise you would become angels or would obtain eternal life." And in order to add even more power to his words, he swore them, like nowadays all people do when lying. Thusly he knew to deceive them by his behaviour. And hardly had they eaten from the tree or their nudity became clear to them, whereupon they started to cover themselves with leaves from the paradisiacal garden.

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+Explanation of the Fall

The moment here described comes after the discovery of man of 'own weakness'. This can mean that he discovered his sexually weak point, that they became aware of their natural inclination to go into each other. He suddenly felt attracted to her and she felt attracted to him, and they were overtaken by this feeling. The moment itself is taken by the Koran from the specific to the general because the Arab duo form of address transforms here into the plural. By this transformation into the plural it becomes clear that the whole story is a parable and that it tells about the origin and destiny of man kind. Man once was an innocent being that literally knew no harm. For the first time he had to make a choice. Before, he never had to do this; everything was good, it was not necessary to make a distinction. This innocence was however only a God given circumstance, and no virtue of himself. In that sense, the state of innocence caused man to be in a static situation which interfered with his moral and intellectual development. The infringement which he committed out of free will against Divine will symbolized the growth of his conscience, changed everything. At that moment a transformation took place from an instinctively living being to a consciously living human being, capable of making a distinction between good and evil and choosing his own way.

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+A quantum leap to humanity

All things considered, this legend of the 'fallen man' - a description the Koran certainly doesn't use - doesn't describe the decline of humanity, but of all things a quantum leap of progress; a new stage in human development. Because God gave man the opportunity to act both good and bad, he was burdened by the morally free will. From this analysis becomes clear the argument of Satan. Might they eat from the tree, eternal angelic innocence and eternal life would fall their part. It's exactly the other way around, humanity gets a life of spiritual and physical growth and development in which he struggles with the meaning of life. This exegesis of the part of the Koran about the at first sight painful exchange of the eternal for the temporary life of the first human couple, is similar to the Late Medieval legend about Faust. In that story, a scholar sells his soul to the devil in exchange for knowledge. In the later adaptation of Goethe it comes closer to the vision on humanity in the Koran. Man is thrown back and forth between divine and diabolical forces, but by his continuous strive he tries to perfect human nature and to receive God's grace.

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+Muslims and the naked body

This text interpretation also gives answer to the well known cliché that we are all born naked, so that God has created and meant us to be that way. Than you don't have to be embarrassed for that nakedness or to hide those beautiful forms of creation? According to the interpretation above of the moment when Adam and Eve were sent out of paradise, that cliché is a 'back to the original innocence'-story. While also under Muslims there is no unambiguous consensus on clothing and behaviour, actually the first veil according to the Koran is the human eyelid. There's no need to look at everything with four eyes wide open.

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+Muslim dresscode

Both Muslim men and women are being told to lower their look. Apparently, women are considered to be so attractive that the Koran adds some extra directions: they shouldn't show their beauty apart from the unavoidable. Our naked bodies and the specific physical attributes separating men from women form our embarrassment in positive sense. It is the Adam and Eve-moment, the discovery of a mixture of feelings at seeing each others bodies for the first time. To a man and women who are meant to be for each other, this is not sinful or impure. But our bodies are our private affairs, and not a public collection of art.

Yours sincerely, Abdulwahid

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