Naked protests are a form of public demonstration where individuals, often women, use the symbolic power of their naked bodies to challenge injustices. These protests have become an increasingly visible form of resistance, particularly in response to state violence, economic exploitation, and the oppression of women by men.
While naked protests might seem provocative or shocking, they have a long and storied history in Africa. They are not only a powerful statement but also a direct challenge to norms in society around decency, control and vulnerability.
As a research psychologist, I was drawn to the study of naked body protests because of their profound affective power. That’s to say I study how emotions like anger, fear, joy and empowerment are expressed and experienced by both the protester and the observer. I’ve interviewed numerous South African women who have taken part in naked protests in the past decade.
My studies, which take an African feminist approach, show that these protests are not just acts of desperation or shock tactics. They’re rooted in a long tradition of resistance and decolonisation, drawing on generational power and emotional expressions. They are a feminist tactic that embodies both vulnerability and strength, using the body as a site of resistance and empowerment.
Naked protests are complex – and, I argue, a powerful tool for reclaiming African women’s agency, dignity and voices.
Colonialism and nakedness
During colonialism, European countries ruled over African nations. Colonisers imposed their values, laws and social systems – including strict ideas about how women should behave and dress. These replaced many traditional African practices and beliefs. African women were required to cover their bodies because nakedness was seen as shameful or improper according to European moral standards.
By protesting naked, African women are rejecting these colonial ideas and reclaiming their bodies as a form of resistance. They’re saying they refuse to be controlled by these outdated beliefs. So, naked protests are a decolonial action.
African feminism sheds further light. It highlights the unique historical and social conditions that shape African women’s struggles. It recognises that African women’s bodies have been sites of both oppression and resistance for a long time, subjected to patriarchal and colonial control.
Naked body protests in South Africa
In South Africa, colonialism was followed by white minority rule. Apartheid was a system of racial segregation and discrimination, made law from 1948 to 1994. Black South Africans were denied political rights, restricted from owning land in white areas, and subjected to pass laws that controlled their movement. Black women bore the brunt of this oppression.
In Durban in 1959, South African women protested against the 1908 Native Beer Act, which banned them from brewing traditional beer. Protesters attacked state beerhalls and, in a bold act of defiance, exposed their bodies as they faced police barricades. The police were often hesitant to confront or harm the women.
In 1990, during the Dobsonville housing protest, women in Soweto stripped and protested against the demolition of their shacks by municipal police. They successfully drew media attention to their demands.
This form of protest has endured, even in the country’s democratic era. As recently as 2024, women from the South African Cleaners, Security and Allied Workers’ Union staged a naked protest against the sudden termination of their contracts by private security companies.
Psychology study
But a primary focus of my research was the South African student protests that began in 2015. The #FeesMustFall movement saw students protesting against sexual violence and the high cost of education. Naked protests took place at the University of the Witwatersrand in Johannesburg and related #RUReferenceList protests against rape at Rhodes University in Makhanda.
My PhD study set out to understand naked body protests and contribute to their psychological understanding. I wanted to find out why women in particular use this form of decolonialist protest and what its emotional and social role is during and after the actions.
I interviewed 16 women who participated in the protests, as well as drawing from podcast interviews with two other participants and a video of the 1990 Dobsonville protests.
Anger and confrontation
I found that anger and confrontation played a central role. During the #FeesMustFall protests, women’s decision to use their naked bodies was a deliberate, transgressive act aimed at disrupting structures that wanted to silence them.
They weaponised their vulnerability and exposed the contradictions within these systems – where women’s bodies are often sexually objectified but deemed unacceptable when used as instruments of protest. By baring their bodies, these women confronted the state, universities, and society at large by placing their physical bodies in direct opposition to deeply ingrained social hierarchies.
The anger expressed in these protests is not random; it’s rooted in a collective and historical sense of injustice. The women told me they were responding to both the immediate issue of being excluded from higher education facilities and also broader, generational experiences of gender-based violence, racism and economic disenfranchisement. Anger became a way to assert control over their bodies in spaces where their presence had been marginalised, ignored or actively suppressed.
By channelling their anger, these women redefined their relationship to both their own bodies and the public spaces they occupied. Their protests highlighted the connection between personal anger and systemic oppression.
Joy in struggle
Joy is another important affect in these protests. Women often experience a sense of joy and empowerment when they achieve the goals of their protests.
This joy is not just a personal feeling but a collective one that binds women together. Joy is a form of resistance in itself because it defies the narrative of women as passive victims.
Empowered and powerful
When women take part in naked protests, they show that they have the power to make their own decisions. They feel more confident and in control.
Participants made it clear that being part of these protests can deeply change how women feel about themselves. They discover their strength and ability to fight back.
The #IAmOneInThree hashtag was based on the United Nations estimate that one in three women around the world will be sexually abused in their lifetime. A #IAmOneInThree naked protest took place at the University of the Witwatersrand in solidarity with #RUReferenceList protests at Rhodes University. Sibu, who took part, shared how carrying a sjambok (a whip) and singing struggle songs with other women made her feel:
For me that moment was affirming … I felt powerful somehow. Because when you … have been raped … it made me feel weak … It made me feel like an object and not a person. And so I remember that moment feeling empowered, right, I have my sjambok, I have my sisters around me.
Naked body protests in South Africa are a powerful form of feminist resistance that draws on deep historical and cultural traditions. These protests are strategic and affective forms of resistance that challenge patriarchy, sexism and colonialism.
Mpho Mathebula, Lecturer, University of the Witwatersrand
This article is republished from The Conversation under a Creative Commons license. Read the original article.
