Women's bodies, men's gazes: Naked breast sociology

Author: Jean-Claude Kaufmann (France), translated by Xie Qiang and others
Translator: Xie Qiang, Ma Yue
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Publication Date: 2001-05-01
Features: The ideological characteristics of these responses are not helpful in making a scientific assessment of the changes in this practice, so caution should be exercised. It is undeniable that the practice of toplessness no longer experiences the high point it did a few years ago; it has even reached a peak and may experience a slight decline. However, this relative decline does not necessarily indicate a more pronounced movement, which is closely related to the medical community's extensive promotion of the dangers of skin diseases (protecting the breasts is one of the best measures to prevent it). In particular, its composition must be decomposed. In principle, it is a social environmental fact with distinct cultural characteristics. Since the practice of toplessness has become popular, it no longer reflects social differences and has particularly drawn the attention of the medical community. A slight decrease in the number of topless women at a specific beach at a certain time does not mean a reduction in the number of adherents. This is because it depends on a change in behavior, making the sunbathing of breasts more selective and episodic. Alain exaggerates the brevity of sunbathing time, defining this evolution as follows: "Today, those beautiful women still do it to some extent, but only for 5 to 10 minutes, to let their breasts breathe the sun, and no more" (H36). However, he contrasts it with other social environments: "The women who expose their breasts and let them tan are mostly workers, housewives, and merchants." Although this statement is clearly exaggerated and satirical, it is not entirely without basis. In fact, toplessness has recently appeared among the middle class and in rural areas and has often become uncontrollable; at the same time, the ways of exposure vary, and as long as one takes a step forward, they will expose more and more, and thus the phenomenon of a decrease in numbers does not occur on all beaches. The decrease in numbers does not involve the practice itself but rather the enthusiasm for practicing it and the imagination driving its development. "In the past, it was full of curiosity; now it is natural" (F80). From then on, toplessness has become a norm in beach customs. Although the selectivity of toplessness has slightly increased and the time spent sunbathing has shortened, toplessness has become increasingly common and allows for personal decisions. The use of one-piece swimsuits has reinforced this dual change. The opponents of toplessness think that the decrease in the number of women wearing two-piece swimsuits proves that women want to cover their bodies more tightly. This is not the case. This is because fashion is more closely linked to aesthetic standards; also, one-piece swimsuits, conversely, make the practice of toplessness more flexible (although the time is short, the frequency is high), contrasting with the actions of removing a bra when wearing a two-piece swimsuit, requiring women to lie face down on the sand and remove their bras with their hands behind their backs. When the weather is clear and the beach is deserted, this desire increases: "Alright! Let's go topless and sunbathe!" (F162). Toplessness has become customary and naturally reflects the historical process of bodily liberation. Around toplessness, various experiences aimed at natural nudity have emerged. For example, let's look at what happens underwater: On the surface, it seems that nothing has changed, and what is visible on the surface has not changed either. However, underwater, bodily movements are forming: the change in ideas has made the sensation of exposed skin contacting water more delicate, resulting in some women being tempted by the pleasure of sunbathing topless and feeling uncomfortable when standing up. Other women adopt other ways to solve this problem: they open their chests when entering the water or remove their bras. "I a sense of comfort!" (F182); "It's so comfortable" (F184); "I can feel the pleasure of toplessness in the water. When I get in, I take off my bra, and it's a liberation. I feel my body is freer, and I truly experience the joy of toplessness in the water. It's wonderful" (F32). Driven by the desire for skin pleasure, some women are not satisfied with just exposing their breasts. For example, Carolina, whom we remember, "always thought of grilled beef" (F101), and no longer sunbathed topless. Similarly, Maryana also does not expose her breasts on the beach. "But I take off my clothes in the water because I like swimming naked. If I'm in the deep sea, if I'm sure no one is watching me, I instinctively take off my swimsuit because I like it. I strip completely, and it's wonderful to swim naked in the sea!" (F31). As for Bertrand (H54), he does not want to be too specific. From his hesitant speech and hidden laughter, we can imagine him and his girlfriend sunbathing topless in the water, a pleasure without barriers. However, in some cases, a husband's words are not without meaning. Less talk does not mean a husband is insignificant. Although a wife's body belongs only to her, a man also has a secret weapon to influence the situation. He might need this because one should not conclude that a husband has no opinion from the silence between spouses. If he rarely speaks out, it is only because he respects the principle of autonomy. For example, young people have unique insights into marital relationships (Spencer, 1993), and not all of them agree that women can expose certain parts of their bodies publicly. "Unless on the beach, and there are no other men present" (H16). Philippe is very sad; he fundamentally agrees with toplessness, but when it comes to his girlfriend, his reaction is completely different: "If it's my girlfriend, to be honest, I can't accept it, I admit I would be jealous" (H89). Would he intervene? How would he intervene? "I wouldn't say absolutely not. I would just say I don't like it. Sometimes I feel uncomfortable, but I don't want to forbid her." So, Philippe seeks indirect ways to express his opinion. For example, Maryana's boyfriend. He "said nothing," and she just "felt": "I'm very clear that he definitely doesn't like it" (F31). Although he disagrees, she believes he won't make it clear but will choose to "keep quiet for a week." Additionally, when Maryana is topless in the garden, the physical stimulation becomes a form of communication, turning into an act. He can no longer sit still, "he kept watching whether the neighbors 50 meters away were watching," trying to convey a message through this restless behavior. He had effectively used this method before to forbid Maryana from sunbathing topless on the beach, but in the garden, she refused to comply. Couples rarely discuss toplessness, especially the wife, to demonstrate her autonomous will. From the perspective of the woman-man relationship, the silence between couples is particularly evident. Sometimes, men express their opinions in a strange way, but it is often not heard. Especially when the couple is at odds, the man no longer remains silent and tries to oppose the exposure of breasts, which he once considered purely his own property. Or, he acts contrary to his usual behavior, urging his wife to expose herself publicly. Mostly, it is men in their mid-35s to 40s who, after years of silence, are compelled by marital conflicts to have their wives expose their breasts; it is noteworthy that in the naturist camp, wives also yield to their husbands' pressure and expose themselves under their persuasion (Hartman, Fitch, Johnson, 1970). Such conflicts can be avoided; but they must adhere to the obligation of reserve, and less comment is a sign of this. Nicole (F32) knows her husband likes her to be topless, but he has never said so. At 52, she thinks the issue no longer needs to be raised. Elena's husband has never expressed an opinion, but he has achieved something. Elena says, "Perhaps I should push him a bit, and as a result, he pushed me, and I did it" (n14). He doesn't need to push actively because she hesitated for a long time; Elena was waiting for him to speak. When a wife has less autonomy, a husband's strange remarks disappear in the wind. Neil succeeded: "I didn't do it myself, but my husband made me do it" (F73). Alice puts on her swimsuit again, and her husband's desperate pleas (but worth) turn into an inharmonious sound between the couple, and Alice no longer listens to her husband. However, in some cases, a husband's motivation is so strong that he does not adhere to the obligation of silence and is willing to tear things apart to make his wife give in. Thierry had no luck. He longed to lie leisurely on the beach with a topless woman by his side. Since his youth, he has had three girlfriends, but none of them were willing to expose their bodies publicly, despite Thierry's strong demands. So, he broke up with them on the grounds of friendship (H18). Thierry was seeking an agreement between spouses based on silence, but it was clearly insufficient and futile to establish this foundation through words. Other examples show that excessive and intense communication is merely a synonym for marital conflict and estrangement. Odile obeys her husband's command, though she has reservations: "I feel ashamed! I feel ashamed!" (F79). Chantal (F59) is the same as her girlfriend; she sunbathes topless when she is with her husband but wears a swimsuit when she is alone. Why do men behave this way? Why do they urge and even force their wives to expose their breasts publicly? The respondents' answers are direct: out of pride. "A man is always proud to see his wife being watched by others, rather than because she is topless" (F65). A wife's beauty is the core of this male pride. She can be 35, 40, or 45, but her body can be as exposed as a young woman's. "I think as long as someone watches her, it means she is beautiful" (H85). Men, through the gaze of others at their wives, also feel young and beautiful. Guy is a grating observer of the new beach customs, revealing this popular narcissistic tendency: "It's like having a beautiful car, and the person's value increases too" (H47). Toplessness is a display of beauty, an expression of ease, and another factor that brings pride. "If my woman isn't watched, it means I'm not watched either" (H85). Michel, 18 years old, has no girlfriend yet. He fantasizes about scenes where he is with a girlfriend. On the beach, he hopes she will be topless: "This gives me a sense of superiority. Toplessness is superiority for me" (H17). Please note these words. Men do not care about their women or their marital relationship; when they talk about them, they treat them as if they were talking about themselves. A woman's body belongs to her and only to her. However, men can benefit from this purely personal wealth, that is, as long as they are around a naked woman. Is toplessness a purely personal practice for women or men? It seems we cannot go this far, but at least one thing is certain: toplessness is the core of how marital relationships operate. This point is so subtle that it is difficult to explore deeply and gather reliable survey data. A common method is to collect some explanations when people talk about others. For example, if Céline considers toplessness to be a form of "infidelity," although it is mild, peaceful, and limited to the gaze: "There are cases of infidelity among married women, and this infidelity, though not dangerous, is, to be honest, a trick" (F170). This is a form of infidelity that occurs under a husband's control, or even one that the husband indulges. Many men's implicit meanings indicate that the gaze directed at the naked body can bring a little excitement to marital life, just as this small experience can stir up ripples in daily life and awaken sexual attraction. In the second stage of marital life, when men urge their wives to be topless on the beach, men's dissatisfaction is expressed in feeling that the attraction of their daily partner's body has decreased. Similarly, at this age, women's dissatisfaction comes from the monotony of daily life, the weakening of emotional and intimate communication (Kaufmann, 1993). Toplessness represents a symbolic substitute, a bit of adventure (legal), to make couples forget the monotony of life. This female perspective develops in the husband's silence, unknowing, and opposition, and the satisfaction between couples is rebalanced in a purely personal cognitive process (Kaufmann, 1992). For example, Jessica likes to be topless when she is alone. "It makes her enjoy being watched, especially when her husband is not around" (H88). Céline shows interest in being topless alone. However, to avoid breaking up with her husband, when he comes to the beach, she still insists on maintaining her topless state. She is satisfied with this result and emphasizes: "When he comes to the beach, I am topless in front of him, and he doesn't mind" (F183). Let us clarify the inappropriateness of this answer and see that a husband might be the most uncomfortable person on the beach when his wife is topless! In this case, he expresses his discomfort in other forms, such as playing with the children far away from his wife when she is sunbathing, pretending not to see her.