Moderator: “With the emergence of religious codes, modesty became central to many cultures. How did this shift redefine social norms?"

Responder: “As religious and social structures evolved, the regulation of dress became increasingly significant in both medieval Europe and the Islamic world. Modesty codes became central to expressions of faith, morality and societal hierarchy, influencing cultural norms that persist today. While early religious movements sometimes embraced nudity as a form of spiritual purity, these practices were gradually suppressed as institutionalised religious authorities solidified their power.”

• Moderator: “How did nudity play a role in the early Jesus Movement?"

Responder: “In early centuries of the Jesus Movement, certain sects practiced ritual nudity as a sign of spiritual rebirth and divine innocence. Some Gnostic Christian groups and ascetic sects engaged in nude baptisms, symbolising the stripping away of sin and worldly corruption. However, as the Catholic and Orthodox Churches gained dominance, these practices were increasingly marginalised, and nudity became associated with heresy and deviancy. Over time, Christian doctrine emphasised modesty, and religious art reflected an increasing preference for clothed figures, even in depictions of biblical narratives.”

• Moderator: “What role did modesty play in the early Mohammed Movement?”

Responder: “With rise of Mohammedism in 7th century CE, modesty norms were codified as part of religious and legal traditions. The Quran and Hadith emphasised modest attire for both men and women, though interpretations varied widely depending on region and culture. By the medieval period, Islamic societies had imposed stricter dress codes, particularly for women, as a means of enforcing gender roles and social stratification. The veil, once a symbol of aristocracy and refinement, became a widespread requirement in many Islamic cultures, reinforcing the division between public and private life.

Modesty was also enforced through architectural and legal means. In many Islamic cities, separate spaces for men and women became more pronounced, and clothing regulations were upheld by religious authorities. However, variations existed, with some regions embracing more relaxed interpretations of modesty, particularly in Andalusian Spain and parts of Persia.”

• Moderator: “How did the Church influence attitudes toward the human body?"

Responder: “During the Middle Ages, European societies saw an increasing emphasis on modesty, with religious institutions dictating acceptable dress and behaviour. The medieval Church reinforced the idea that the naked body was linked to sin and moral weakness. This shift led to strict regulation of public baths, which had been common in Roman times but came to be seen as centres of vice and corruption.

Sumptuary laws further dictated what people could wear based on their social status, reinforcing class distinctions. While peasants often wore practical, less restrictive clothing, nobility and clergy adhered to elaborate and modest attire that signified their status and piety. By late medieval period, nudity had become a taboo subject, reserved only for depictions of biblical figures in moments of suffering or shame, such as Adam and Eve’s expulsion from Eden. The cultural shift toward modesty set the stage for centuries of evolving dress norms in both religious and secular life.”

Moderator: “Across the Pacific, traditional dress and tattooing carried deeper significance than mere clothing. What stories do these traditions tell?”

Responder: “Across the Pacific Islands, naturism was deeply intertwined with cultural identity, artistic expression and spiritual tradition. In Polynesia, Micronesia and Melanesia, traditional dress and body art reflected societal roles, status and connection to the natural world. While minimal clothing was the norm due to the tropical climate, intricate tattooing and adornments often held deeper significance. European encounters, however, introduced new dress codes, altering perceptions of modesty and reshaping indigenous customs."

• Moderator: “How did body art hold cultural significance in Polynesia?"

Responder: “Before European contact, Pacific Islanders wore minimal garments suited to their warm environment. Men commonly donned loincloths (such as the Samoan lavalava or the Hawaiian malo), while women wore grass skirts or tapa cloth wraps. Clothing was often secondary to body decoration, with tattoos, headdresses and jewellery carrying far greater cultural weight.

Tattooing was especially significant in Polynesian cultures. The Māori of New Zealand practiced tā moko, a form of facial and body tattooing that signified lineage, social rank, and personal achievements. In Samoa, the pe'a (a full-body tattoo worn by men) and the malu (a thigh tattoo worn by women) were rites of passage, symbolising endurance and spiritual strength. Similarly, the Marquesas Islands had extensive body tattoo traditions, emphasising aesthetic beauty and warrior prestige.”

• Moderator: “How did first contacts between cultures alter perceptions of nudity?”

Responder: “When European explorers, missionaries and colonists arrived in the Pacific during 18th and 19th centuries, they imposed Western clothing norms upon indigenous populations. Nudity, once seen as natural and dignified, was reframed as immodest or sinful. Missionaries distributed Western garments and discouraged traditional tattooing, viewing it as a pagan practice.

These imposed norms altered indigenous societies in profound ways. While some communities adopted European-style clothing in daily life, others continued to embrace their cultural heritage in ceremonies and traditional events. Today, there is a resurgence of pride in traditional dress and tattooing, with many Pacific Islanders reclaiming their ancestral practices as expressions of identity and resilience."

• Moderator: “How did European explorers and artists depict life in the Pacific Islands?”

Responder: "Despite colonial suppression, European fascination with Pacific Island cultures endured. Writers, artists, and explorers often romanticised Polynesian life, portraying the islands as paradises of freedom and simplicity. Figures like Paul Gauguin depicted Tahitian culture in idealised, sensual forms, while adventure novels and travelogues perpetuated myths of an untouched utopia. However, these depictions were often Eurocentric and ignored the realities of colonial oppression and cultural resistance.

Today, the cultural traditions of the Pacific Islands remain vibrant. From tattoo revival movements to continued use of traditional garments in ceremonies, Pacific Islanders assert their heritage, blending ancient customs with modern identity.”

Moderator: “Before outside influences reshaped perceptions of modesty, many African cultures embraced body freedom as a way of life.”

Responder: “Before arrival of external colonial forces, African societies developed diverse approaches to dress, largely shaped by climate, cultural traditions and social organisation. In many regions, particularly in warm and tropical climates, nudity or minimal clothing was the norm, seen as practical, natural and free from moral stigma. The imposition of external religious and colonial dress codes significantly altered these norms, leading to a transformation in the perception of modesty across the continent.”

• Moderator: “What did traditional clothing norms look like before outside influences?”

Responder: “Across pre-colonial Africa, social nudity was common in many cultures, particularly in communities where clothing served more symbolic or ceremonial functions rather than as a constant necessity. In regions such as West Africa, Central Africa and the Sahel, both men and women frequently wore simple garments, loincloths or beaded adornments rather than full-body coverings. Body decoration - through scarification, tattoos and elaborate jewellery - often held greater cultural significance than textiles.

Among groups such as the San people of southern Africa, the Himba of Namibia and various West African societies, nudity or semi-nudity was an expression of identity, comfort and tradition. In some communities, clothing was primarily used for special occasions, such as initiations, weddings and spiritual rituals, rather than for everyday wear.”

• Moderator: “How did foreign powers impose dress codes on Indigenous peoples?”

Responder: “With the spread of Islam, Christianity and European colonial rule, African attitudes toward nudity underwent a dramatic transformation. Islamic expansion into North and West Africa introduced dress codes that emphasised covering the body, particularly for women. While African societies had their own traditions of modesty and dress, external influences reinforced stricter norms and penalised practices of social nudity that had been previously accepted.

Christian missionaries and colonial authorities viewed indigenous dress customs as "immodest" and sought to enforce European-style clothing as a sign of "civilisation." The covering of the body became an imposed moral expectation, rather than a choice based on climate or cultural tradition."

• Moderator: “Have any communities retained traditional dress and nudity norms?”

Responder: “Despite colonial pressures, many African communities resisted these changes, maintaining traditional clothing and nudity customs in rural and isolated regions. Today, the Himba people continue to practice semi-nudity, using ochre paste to protect their skin rather than adopting full-body coverings. Similarly, certain initiation rites across Africa still involve traditional forms of undress, reflecting deep-rooted beliefs in the natural body.

Modern African societies continue to grapple with these histories, as post-colonial movements seek to reclaim indigenous identities and challenge imposed dress codes. The ongoing tension between traditional African expressions of identity and Western-influenced norms of modesty highlights the lasting impact of colonialism on cultural practices."

Moderator: “In Ancient East Asia, concepts of modesty and nudity were shaped by Confucian ethics and Daoist naturalism. How did these opposing forces influence social norms?”

Responder: “In the civilisations of China and Japan, nudity was shaped by a complex interplay of social order, spirituality and cultural traditions. Although clothing was an important marker of status and decorum, philosophies such as Daoism in China and Shinto in Japan emphasised a more naturalistic approach, seeing nudity as an expression of purity, simplicity and harmony with nature.”

• Moderator: “How did Chinese philosophy shape attitudes toward nudity?"

Responder: “Confucianism, the dominant ethical and social philosophy in ancient China, placed strong emphasis on propriety, hierarchy and social decorum. Modesty was a key virtue, and clothing became a visible symbol of one’s role in society. Elaborate silk robes worn by imperial courtiers and scholars distinguished them from peasants and labourers, reinforcing social stratification.

However, Daoism, a parallel spiritual tradition, took a contrasting view. Daoist philosophy emphasised living in harmony with the natural world, often portraying the unclothed body as a return to an uncorrupted state. Certain Daoist sects practiced ritual nudity in ceremonies and ascetic traditions, seeing the body as a natural and divine form rather than something to be hidden or restricted. The contrast between Confucian modesty and Daoist naturalism illustrates varied perspectives on nudity within Chinese civilisation.”

• Moderator: “How did Japanese bathing culture influence perceptions of nudity?"

Responder: “In Japan, communal bathing in onsen (hot springs) and sento (public baths) has a long history, reflecting a cultural acceptance of social nudity. Unlike in China, where clothing was often tied to social rank, Japan's bathing traditions emphasised communal harmony, purification and relaxation. Shinto, Japan’s indigenous belief system, considers water purification essential to spiritual and physical well-being, and bathing in natural hot springs was seen as a way to cleanse both body and soul.

Samurai warriors also had ritual connections to nudity, particularly in acts of seppuku (ritual suicide), where stripping down was part of the purification process. Nudity was not inherently shameful but rather associated with moments of profound spiritual and existential significance.”

• Moderator: “How were garments used to define class and status?”

Responder: "Throughout both China and Japan, clothing became an instrument of social control. Strict dress codes distinguished nobility from commoners, men from women, and specific ranks within bureaucracy and military orders. Sumptuary laws in China dictated who could wear certain colours, fabrics and styles, reinforcing rigid hierarchy of imperial society. In Japan, Edo-period regulations prescribed dress styles according to class, maintaining clear distinctions between samurai, merchants and peasants. Despite these rigid norms, spiritual traditions such as Daoism and Shintoism retained a belief in the fundamental purity of the human body.”

Moderator: “Ancient Greeks and Romans saw the human form as a thing of beauty, while Mesoamerican cultures incorporated nudity into their rituals. What do these perspectives reveal about their societies?”

Responder: "Across great civilisations of ancient world, attitudes toward nudity varied dramatically, shaped by cultural values, social norms and religious beliefs. Whilst Ancient Greece celebrated the human body through athletics, art and philosophy, Ancient Rome shifted toward modesty with notable exceptions, and Mesoamerican societies incorporated nudity into religious rituals, warfare and artistic expression. This waypoint explores how these three civilisations understood and represented the unclothed body.”

• Moderator: “How did Ancient Greece embrace the nude form in athletics and art?”

Responder: “The word “gymnasium” comes from the Greek ‘gymnos,’ meaning ‘naked,’ reflecting the cultural norm of athletic nudity in Ancient Greece. Greek men trained and competed nude as a demonstration of physical excellence, with the Olympic Games embodying this ideal. Philosophers like Plato and Aristotle viewed the body as a reflection of divine harmony, emphasising its role in education, virtue and personal development.

Despite this reverence for the male body, Greek society exhibited extreme gender disparities. Women were largely confined to domestic roles, their presence in public life restricted, even as female figures like Athena and Aphrodite were venerated as goddesses. A notable exception was Sparta, where women received physical training similar to men and were encouraged to maintain strong bodies for the production of future warriors.”

• Moderator: “What were attitudes to nudity in the Ancient Roman civilisation?”

Responder: "In contrast to Ancient Greeks, Ancient Romans leaned toward modesty in daily life, with togas and tunics reflecting social class and decorum. However, exceptions existed: public baths, where both men and women bathed nude, were integral to Roman culture. The Roman arena highlighted the nude or semi-nude body in gladiatorial combat (but for spectacle, rather than reverence).

Ancient Roman perspectives on nudity evolved with time. Early Rome retained some Greek influences, but by the later empire, Christian morality contributed to growing discomfort with public nudity. Statues and artworks celebrating the unclothed form increasingly fell out of favour as modesty norms solidified."

• Moderator: “How was nudity integrated into Mesoamerican culture?”

Responder: “Across the Atlantic, Aztec and Maya civilisations depicted nudity in distinct cultural contexts. Amongst the Maya, artistic reliefs and murals show rulers, priests and deities in partial or full nudity, often as part of religious ceremonies. Aztecs, known for their warrior culture, occasionally depicted warriors in minimal clothing, emphasising strength and intimidation. Nudity also played a role in fertility rites and religious offerings, underscoring its connection to cosmic cycles and divine forces.

Whilst nudity was present in Mesoamerican traditions, strict dress codes were also enforced in daily life. Aztec ruling elite mandated clothing regulations that distinguished social classes, reinforcing hierarchy and control."

Moderator: “The Harappan civilisation left behind a rich artistic record. What can their depictions of nudity tell us about their beliefs and way of life?”

Responder: “The Harappan, or Indus Valley Civilisation, one of the world's earliest urban societies, flourished between 3300 and 1300 BCE in what is now Pakistan and northwest India. Archaeological evidence, including clay figurines, sculptures and seals, suggests that nudity was not inherently taboo in this sophisticated culture. Whilst everyday clothing was worn for function and adornment, representations of the human body in Harappan art highlight a culture where nudity was accepted in religious, artistic and philosophical contexts.”

• Moderator: “How was nudity depicted in art across that ancient Indus Valley civilisation?”

Responder: "Harappan civilisation left behind numerous terracotta figurines depicting both clothed and unclothed individuals. Many of these figures, especially female ones, are believed to represent fertility goddesses or mother deities. Their exaggerated features suggest an association with fertility, motherhood and divine power, rather than any sense of shame or impropriety.

Additionally, some artefacts depict individuals in what appear to be yoga poses, hinting at the civilisation’s early engagement with physical and spiritual practices that later became central to Indian traditions. These representations, whether clothed or nude, emphasise an holistic view of the human body as a conduit for health, spirituality and vitality.”

• Moderator: “How did ancient Indian societies view sexual depictions of nudity?”

Responder: “Later social attitudes influenced by external forces, ancient Indian society exhibited a more open perspective on sexuality and nudity. The Kama Sutra, compiled centuries later, reflects an enduring cultural acceptance of human sexuality, intimacy and physical expression as natural and even sacred. This text suggests that explicit discussions of sex were not inherently taboo in ancient Indian traditions, but rather part of a broader discourse on human relationships and fulfilment.”

• Moderator: “What did ancient Greek historians observe about ascetic nudity?”

Responder: “Accounts tell of Alexander the Great’s encounters with Indian gymnosophists - naked philosophers - who lived in ascetic simplicity, rejecting material possessions - including clothing - as part of a lifestyle and spiritual practice. These naked philosophers fascinated Greek historians and represented a counterpoint to structured social hierarchies of both India and Greece, emphasising pursuit of wisdom over material wealth.

Some schools of Ancient Greek philosophy - such as Cynicism, Skepticism and Epicureanism - promoted a rejection of material excess and a return to a simple, natural life and may have been influenced by contact with other cultures. Gymnosophists were found not only in India but also, according to some accounts, in Ethiopia. These ascetics rejected material possessions and clothing in pursuit of wisdom and spiritual enlightenment, reflecting a broader cross-cultural theme of naturism as a means of transcending societal constraints.”

4. Desert Minimalism

Moderator: “In the scorching deserts of Egypt, clothing was often a luxury rather than a necessity. How did Egyptian culture view the human body?”

Responder: “In the civilisation of Ancient Egypt, clothing - or the lack thereof - played an essential role in defining social status, profession and religious significance. Whilst a ruling elite adorned themselves with elaborate garments, jewellery and headdresses, nudity remained common among children, labourers and servants. In Egypt’s hot desert climate, practicality often took precedence over modesty, leading to a culture where minimal clothing was the norm for much of the population.”

• Moderator: “How was clothing used to signify power and hierarchy?”

Responder: “Pharaohs, priests and members of the upper class wore finely woven linen garments, pleated kilts and intricate robes, often accompanied by ornate jewellery and wigs. These luxurious fabrics - typically made from linen derived from flax - symbolised purity, wealth and power. By contrast, the working class - including farmers, builders, and craftsmen - often wore simple loincloths or remained nude, a testament to the practical need for comfort in Egypt’s scorching climate.

Children, regardless of class, typically went without clothing until puberty. This was not viewed as indecent but rather as a natural and expected stage of life. Women of lower status also commonly wore little clothing, often donning only simple skirts or beaded belts, emphasising the culture’s pragmatic approach to dress.”

• Moderator: “What role did nudity play in ancient religious practices?”

Responder: “In Ancient Egyptian art, nudity was often used symbolically to convey themes of creation, purity and divine power, particularly in depictions of gods and mythological figures. For instance, creator god Atum was occasionally portrayed nude in mythological contexts to emphasise self-creation and birth of the cosmos, highlighting primordial energy in the unclothed human form. Similarly, sun god Ra, though typically depicted clothed, was sometimes associated with nudity in symbolic terms, representing life-giving energy of the sun and cosmic importance.

The Amarna Period, led by Pharaoh Akhenaten and Queen Nefertiti, introduced a radical shift in Egyptian art and religious thought, breaking with many traditional norms. Among these changes was the portrayal of Nefertiti in unprecedentedly intimate and sometimes nude forms, as in statues found at Tell el-Amarna. Nudity in these depictions may symbolise fertility, femininity and divine connection to the Aten (the sun disk) and even a political message of body freedom, reflecting Nefertiti's status as a co-ruler and spiritual leader.

The practice of ritual nudity also extended to priests and temple ceremonies. Some temple rites required participants to remove their clothing as a form of purification, reflecting the belief that the human body, unadorned, was a vessel for spiritual connection.”

Moderator: “In many Indigenous cultures, nudity was not just accepted - it was part of daily life. What can we learn from traditions that still exist today?"

Responder: “For many Indigenous cultures around the world, social nudity was not merely accepted - it was the norm. Unlike in many modern societies, where nudity has been largely confined to private spaces, numerous Indigenous groups have historically lived with minimal or no clothing, shaped by environmental conditions, spiritual beliefs and cultural traditions. From rainforests of South America to deserts of Africa and islands in the Pacific, body freedom was a natural part of daily life.”

• Moderator: “How have Indigenous Amazonian groups historically embraced body freedom?"

Responder: “In the Amazon rainforest, tribes such as Yanomami and Tupi lived in harmony with their environment, wearing little or no clothing. For these groups, nudity was practical in the hot, humid climate and was never associated with shame or immorality. Instead of garments, they adorned their bodies with paint, feathers and beads, variously signifying social status, spiritual protection or tribal affiliation.”

• Moderator: “What role did social nudity play in Aboriginal cultures?”

Responder: “Across the vast landscapes of Australia, many Aboriginal groups traditionally lived without clothing, instead relying on body paint, ceremonial decorations and practical coverings such as cloaks made from animal skins in cooler regions. The practice of social nudity was deeply embedded in cultural traditions, particularly in rituals, storytelling and ceremonies, where painted designs carried deep ancestral significance.”

• Moderator: “How have traditional African communities approached nudity?”

Responder: “In arid regions of southern Africa, San people - one of the world’s oldest continuous cultures - traditionally wore minimal clothing, with adornments made of beads, leather and natural pigments. Similarly, Himba people of Namibia continue to embrace semi-nudity, covering their bodies with a mixture of ochre and butterfat to protect from sun whilst emphasising cultural identity.”

• Moderator: “How did indigenous Pacific Islanders view the human body?”

Responder: “In tropical islands of Pacific, social nudity was historically widespread. In Samoa, Tahiti and Hawaii, traditional dress often consisted of skirts made from plant fibres, whilst upper body remained uncovered for both men and women. Nudity was not considered indecent but was instead a natural state of being, closely linked to spiritual and communal practices. Tattoos, body paint and adornments played a central role in self-expression and cultural identity.”

• Moderator: “What impact did colonialism have on traditional nudity norms?”

Responder: “Despite the deep cultural significance of indigenous naturism, colonial powers often viewed these practices through a lens of moral superiority, imposing Western dress codes as a means of control. Missionaries and colonial administrators forcibly clothed Indigenous peoples, associating nudity with primitiveness and immorality. In many cases, traditional ways of life - including body freedom - were suppressed in favour of imposed cultural norms, marking a turning point in global attitudes toward naturism."

Moderator: “To understand the origins of naturism, we must first explore our earliest ancestors. What did life look like before clothing became the norm?”

Responder: “For hundreds of thousands of years, early humans thrived in diverse environments without clothing. Evolution of Homo sapiens, and other hominins before them, was shaped by adaptation to surroundings. Whilst modern humans are often defined by their use of clothing, scientific evidence suggests that for much of human history, our ancestors lived without it, particularly in the warm climates of Africa where they first evolved.”

• Moderator: “What evolutionary advantages might hairlessness have offered early humans?”

Responder: “Humans are unique among primates in their relative hairlessness. Researchers believe that this trait evolved as an adaptation to heat. As early hominins transitioned from forested areas to open savannahs, they developed an ability to sweat efficiently, reducing reliance on fur for thermoregulation. This cooling mechanism allowed them to engage in endurance-based hunting and gather food over long distances without overheating. Fossil evidence suggests that by the time of Homo erectus, around 1.8 million years ago, early humans had already lost most of their body hair and developed darker skin to protect against the sun’s intense radiation.”

• Moderator: “When and why did humans first start wearing clothes?”

Responder: While early humans may have remained largely unclothed for much of their existence, evidence suggests that clothing emerged as a necessity when they migrated to colder regions. Genetic studies of lice indicate that clothing lice diverged from head lice approximately 170,000 years ago, suggesting this as a likely period when humans began wearing garments for warmth. Animal hides and plant-based coverings would have provided insulation against Ice Age conditions of Europe and Asia.”

• Moderator: “Did early humans see clothing as more than just protection?”

Responder: “As humans developed more complex societies, clothing and body decoration took on new roles beyond practical protection. Archaeological finds, such as ochre pigments used for body painting in South Africa’s Blombos Cave (dated to around 75,000 years ago), suggest that some humans may have adorned their bodies long before they covered them with textiles. Beads, shells and other ornaments have been found at Palaeolithic sites, indicating an early appreciation for self-expression and social identity.”

• Moderator: “What can prehistoric art tell us about body perception?”

Responder: “Archeological evidence from Upper Palaeolithic (c. 40,000–11,000 years ago) includes over 200 "Venus figurines”, discovered across Europe and parts of Asia. These small sculptures (exclusively, of women) exaggerate breasts, hips, thighs and buttocks and may symbolise a widespread fertility cult. Distribution of Venus figurines aligns with regions previously inhabited by Homo neanderthalensis, but the figurines themselves are associated with H. sapiens. Interestingly, DNA evidence suggests that the interbreeding was asymmetric, i.e. male Homo sapiens mated with female Homo neanderthalensis. Some researchers speculate that the Venus figurines may represent a cultural memory or artistic representation of valued hybrid traits.”

Moderator: “Before we begin our journey through time, let's first set the stage. How has naturism existed across different cultures and eras? What is the broad human experience of social nudity?”

Responder: “For much of human history, non-sexual social nudity has been an integral part of everyday life. Across diverse cultures and time periods, attitudes toward the unclothed body have ranged from practical acceptance to symbolic reverence and - at times - rigid prohibition. The way societies have embraced, regulated or rejected nudity is deeply intertwined with broader themes of social control, cultural identity and human expression. This trail invites you on a journey through time, tracing the complex and often surprising history of naturism as a shared human experience.”

• Moderator: "What does history tell us about the commonality of social nudity across cultures?”

Responder: “From hunter-gatherers of prehistoric Africa to contemporary naturist communities worldwide, communal non-sexual nudity has been a consistent thread in human civilisation. For many Indigenous cultures, minimal or no clothing was the norm due to climate conditions or spiritual beliefs. For instance, many Amazonian tribes continue to embrace social nudity as an expression of harmony with nature and for simple practicality. In Ancient Greece, athletes competed nude as a celebration of the human form; whilst in Japan, communal nude bathing in onsen (hot springs) remains a long-standing tradition. In these contexts, communal non-sexual nudity was not just accepted but often carried positive social or ritual significance.

Yet, throughout history, clothing norms have also been wielded as tools of social control. From sumptuary laws of medieval Europe - which dictated who could wear silk or fur - to colonial impositions of Western dress codes on Indigenous populations, attire has been used to enforce class distinctions, reinforce gender roles and mark social hierarchies. The introduction of modesty laws in Victorian England, for example, reflected shifting attitudes toward morality and propriety, leading to the widespread stigmatisation of nudity in public life.”

• Moderator: “How have attitudes toward nudity evolved over time?”

Responder: "Despite periods of repression, naturism has persisted, adapting to cultural and political landscapes. 19th and 20th centuries CE saw the emergence of organised naturist movements in Europe and North America, often linked to broader philosophies of health, wellness and personal freedom. Today, naturism continues to be practiced worldwide, from beaches of Brazil to forests of Scandinavia, reflecting humanity’s enduring connection to the unclothed body. Whereas, in most modern societies, it is either extinct or severely endangered.

As we embark on this exploration of naturism’s past and present, it is crucial to recognise its historical fluidity. By examining how different cultures have understood and regulated nudity, we gain insight into the ways societies define propriety, individuality and community. Through the next nineteen waypoints, this trail will uncover many dimensions of naturism - its roots, its struggles and continued significance in the modern world.”