as porn, both work as a sort of lightning-rod designed to take the
sexual undercurrents of pleasure and desire that do, actually, exist in non sexual
frameworks of nude behaviour — the pleasure of gazing and the desire to know,
the joy of showing and the desire to be seen. For modern postmodern
western culture, sex and sexuality have become signicant themes in marketing,
art, entertainment and other frameworks such that sexuality appears an external force,
roller-coastering or bulldozing its way through formerly ‘shielded’ spaces, and
The ‘protected’ sites of nakedness — kids bathing,
locker-room showers — are additionally ‘crashed through’ and sexualized.
(renewed) collapse of nakedness into sexuality — and likely it’s — then it’s not
done by taking the position of nudists, naturalists and naked activists in try-
ing to reclaim a space or framework for non-sexual nakedness, for the instability of
the myth of the closed frame or context is productive, in the sense that it opens
up all sorts of possibilities for contingent, constant re-thinking of subjectivity,
bodies, aspects, resources, statuses and individualities. Nor is it useful to celebrate,
or even necessarily recommend the failure of the contextual frames per se. Instead,
I suggest it’d be productive to consider a reguring of sexuality altogether.
nakedness can be, and is, collapsed with sexuality, then it is by virtue of the

Marxist-feminist scholars have often attested, sexuality in modernity is conned
to the genitals in order to free the rest of the body for labour (Jeffreys, 1990:
104–5). In post structuralist queer theoretical terms, the sexual subject is a

performative delusion of a (genitally sexed) body, gendered culturally and job-
ing a sexual desire towards another body tagged opposite by virtue of its
dichotomously discerned genitals — a regime maintained by the ‘heterosexual
matrix’, and where homosexuality becomes the ‘evidence’ of heterosexuality by
virtue of its binarial difference.
Critical of this Enlightenment and post-Enlightenment position, Eve
Kosofsky Sedgwick has asserted that sexual attraction across gendered (and
Thus genital) lines is not just unproductive but unimaginative. She indicates
alternative dimensions of sexuality that
… distinguish item-option rather otherwise (e.g., human/animal, adult/kid, singular/plural,
autoerotic/alloerotic) or are not even about object alternative (e.g., orgasmic/nonorgasmic,
noncommercial/commercial, using bodies simply/using manufactured items, in private/in
public, spontaneous/scripted).
Queer theory permits US to add to this list along trajectories that typically are not
encompassed in dialogue on sexuality — time, space, area, the disunied body or,
as Grosz (1994: 139) hints, body parts that aren’t ordinarily represented as libidi-
Sex — any notion of sex and hence genitalia — might
be removed completely from a trajectory of sexualized want.
sions of sex blow off but worry: that sexuality pervades all elements of the subjective
fascinate modern culture, and which modern culture continues to be
incited by, and to fear. The gaze in all its many forms is, by virtue of its in-signi-
ability, consistently sexual, consistently lusty. In and practical manner, and in
light of the failure of the contextual frames, the lusty can be dened as what
Happens in the meeting between performative subject-bodies and other bodies.
signier, reiteratively performed such that it establishes retroactively an delusion
of an inner individuality center. An wide-ranging and revolutionary treatment of subject perfor-
mativity would consider an ‘individual’ (never quite) subject to be a multiple
alter their signications, as new coordinates come into being or are encountered
and mentioned, constantly differently, in the process of performing subject coherence. An
encounter with other subjects, for example meeting, greeting, sharing space, gazing,
Talking and listening is consistently sensual in that it infuses the subject’s body, alters
family nudist images of the signiers cited by which the matter maintains his or her
subjectivity and sexual identity. It is the citation of ‘the sexual’ dened as sexual