and the appearance of the naked body, especially in the years between 1900 and the 1920s. The change from noble pale skin to suntanned skin as a 'sportive' distinction was not only linked to sport, but had a strong impact on society as a whole. The change of appreciated body colour reversed the social-bodily distinctions between people and classes fundamentally, and nudism became a radical expression of this body-cultural change. Industrial body and production Body culture studies have cast new light on the origins and conditions of the Industrial Revolution, which in the eighteenth and nineteenth centuries transformed people's everyday life in a fundamental way. The traditional common-sense explanations of industrialization by technology and economy as 'driving forces' have shown as insufficient. Economic interests and technological change had their basic conditions in human social-bodily practice. The history of sport and games in body cultural perspective showed that this practice was changing one or two generations, before the Industrial Revolution as a technological and economic transformation took place. What had been carnival-like festivities, tournaments and popular games before, became modern sport by a new focus on results, measuring and quantifying records (Eichberg 1978; Guttmann 1978). Under the aspect of the principle of achievement, there was no sport in ancient Egypt, in ancient Greece, among the Aztecs or Vikings, and in European Middle Ages, though there were games, competitions and festivities. Sport as a new type of body culture resulted from societal changes in the eighteenth-nineteenth centuries. The genesis of sport in connection with industrial productivity called to attention the historical-cultural relativity of "production" (→Manufacturing) itself. Studies in the history of "the human motor" and the "mortal engines" of sport showed reification (→reification (Marxism)) and technology as lines of historical dynamics (Rigauer 1969; Vigarello 1988; Rabinbach 1992; Hoberman 1992). Production became apparent not as a universal concept, but as something historically specific – and sport was its body-cultural ritual. Trialectics of body culture Body culture as a field of contradictions demands a dialectical approach, but it is not dualistic in character. Body culture studies have revealed trialectical relations inside the world of sports (Eichberg 1998, 2010; Bale 1996, 2002 and 2004). The hegemonic model of Western modern body culture is achievement sport, translating movement into records. Sportive competition follows the logic of productivity by bodily strain and forms a ranking pyramid with elite sports placed at the top and the losers at