Human history is an incredible journey, from primitive art carved on cave walls to the towering skyscrapers of modern metropolises. One significant change that stands out in this evolutionary timeline is the emergence of the practice of covering the body, particularly the genitals. This transformation was not merely a physical necessity but the first clear sign of the sprouting of civilisation.

Around 10,000 BC, when humans developed agriculture, established permanent settlements, and laid the foundations of social structures, they also decided which parts of the body could be publicly displayed and which required covering.

Read in Hindi: ‘प्राइवेट’ को ‘पब्लिक’ क्यों कर रहे हैं लोग?

Archaeological remains from early civilisations like the Indus Valley, Mesopotamia, Ancient Egypt, and Çatalhöyük confirm that loincloths, skirts, and wrap-around garments were among the first clothing items used to cover genitals. The famous ‘Priest-King’ statue or the Pashupati seal from the Indus Valley Civilisation both depict some form of clothing over the parts of the body considered ‘private’ by the community. The hot climate, practical needs for agricultural work, and the religious and social significance of these garments all contributed to this practice.

Sumerian art from Mesopotamia, particularly the epic of Gilgamesh, portrays the transformation of Enkidu from a wild creature to a civilized citizen beginning with the act of wearing clothes. This change symbolized modesty, self-discipline, and social acceptance. Ancient Egyptians wore ‘shenti’ i.e. loincloths, and women donned ‘sheath dresses’ i.e. tight-fitting long garments. Despite the warm climate of the Nile region, covering sensitive parts of the body was deemed socially necessary.

Was this merely a matter of protection from the sun, insects, or changing weather? Probably not. It was a profound cultural norm. As societies grew more complex, covering the genitals became an indispensable social rule. It played a crucial role in controlling sexual attraction, maintaining the stability of family structures, and establishing social hierarchies. Even today, some tribal communities in Papua New Guinea wear ‘penis sheaths’, reflecting this universal human behavior.

Indian mythology adds an intriguing dimension to this duality. Images of naga sadhus or certain deities depicted as completely naked or semi-naked are considered symbols of liberation from worldly bonds and spiritual elevation. Conversely, the Mahabharata’s story of Draupadi’s disrobing, where her dignity is miraculously saved by an endlessly growing garment, underscores the importance of protecting modesty in society.

In summary, nudity has occasionally held a sacred or special place, but covering the body became an essential practice in society. It was like an eternal debate between ‘nature versus artificial civilisation’—on one side was spirituality, and on the other, social order.

Today, when we see movements like ‘Free the Nipple’, the increasing display of nudity on social media platforms, and growing openness in the fashion world, the question arises: Are we returning to the initial point from which we began our journey? Is this an expression of ‘freedom’ or a cultural indifference that dismisses the fundamental rules upon which human society progressed?

The glorification of nudity through the internet, pornography, and popular culture reminds us of that primitive era where there were no social restrictions—no shame, no modesty, no sense of decorum. While ancient civilisations established that covering genitals was the first step of human civilisation, today’s society seems to reject it as ‘oppression’ and ‘backwards thinking.’

Is this true freedom or a dangerous step toward chaos? In this long journey of civilisation, where a simple loincloth laid the foundation for the ‘clothing revolution,’ today’s increasing nudity emerges as a new social experiment. It remains uncertain whether this experiment will make humans more ‘civilised’ or push them back into the primitive darkness where there were no rules or established customs.

Perhaps it’s time to deeply reflect: Was covering the body merely a physical act, or was it also a safeguard for the mind and dignity?