Wieland's nude bathers: visual pleasure and the female gaze.

In her essays on Wieland, written around 1980, Elizabeth Boa went against contemporary fashion both by praising a neglected writer and by vindicating the role of pleasure in the reception of literature. She noted how Wieland varies a literary topos ­ a man watching a woman bathing naked ­ by letting women watch men bathing naked. This topos most often occurs in the pastoral, a popular eighteenth-century genre. Various examples are examined to show that they suggest equality rather than male dominance in relations between the sexes: men watching women bathing in James Thomson and Gottfried Keller; an example involving cross-dressing in Kleist; and finally women watching men bathing naked in Swift, Voltaire and Wieland's Idris und Zenide.

Viva viva? Women's meanings associated with male nudity in a 1970s "for women" magazine.

Little research has been conducted with regard to how women view male nudity. The purpose of this analysis was to present an historical case study of Viva, a 1970s women's magazine geared toward the presentation of male nudity. Implicit in Viva's editorial direction was the assumption that women's sexuality is socially constructed and, thus, modifiable but also homologous to men's sexuality. Using sexual scripting theory as a sensitizing concept, a content analysis of women's letters to the editor was conducted. Letters justified inclusion of male nudity on the basis of principles of fairness and equality with men. In addition, letters tried to demarcate boundary conditions for what constituted acceptable male nudity in terms of the presence of erection, size, shape, and coloring of the penis, and whether inclusion of the penis was contextualized by other physical traits such as body musculature. Despite an early effort to modify cultural scripts on the basis of a constructivist world view, it was found that, ultimately, Viva advocated an essentialist viewpoint that reified existing conceptualizations of female sexuality as both static and uninterested in the visual representation of sexually related material. This study explored whether Viva's essentialist final position may have reflected financial exigencies rather than ideologies.

[Fresh fruit and occultism as ways to salvation: conversions in Leipzig's alternative culture at around 1900]. / Frischobst und Okkultismus als Heilswege: Konversionen im alternativkulturellen Milieu Leipzigs um 1900.

During the time of the Wilhelmine Empire, there were multiple interdependencies between adherents of the life reform movement (vegetarians, naturopathists, nudists, etc.) and new religious movements such as esoteric groups like the theosophists in the alternative cultural milieu around 1900. These networks became visible in the form of double memberships in associations. However, there were also ambiguous affiliations, migration between groups and syncretistic beliefs without institutional belonging. The similarity between patterns of argumentation for this specific lifestyle and the congruence of chosen goals, ways and goods of salvation become particularly clear in this context. These forms of "methodical lifestyle" may lead to the development of a specific ethos or habitus (Max Weber). To illustrate these processes, this article analyses the report of a Leipzig lady who ate raw fruits and vegetables only, and examines her broader social context. Thereby the analysis will employ sociological theories of conversion to explain the case of Hedwig Bresch.