development

Doprinos „Razvoju“: Novac zarađen prodajom seksualnih usluga was originally published in English as Contributing to ‘Development’: Money Made Selling Sex , in Research for Sex Work, 9, 8-11 (2006), by Laura Agustín.

The Serbian translation was part of Seks, rad i društvo, projekat na temu seksualnog rada i seksualnosti in Belgrade, 2007.

More information about sex work in Serbia at JAZAS, a member of SWAN, the Sex Workers’ Rights Advocacy Network in Central and Eastern Europe, CIS and South-East Europe. Postcard with Slovakian health message from Odyseus.

The link between ‘development’ (a helping industry I really don’t like) and migration is now both recognised and fashionable. This piece from 2006 shows how informal-sector jobs contribute importantly to economies, even when the workers and their jobs are disrespected. When you go to pick up wire transfers, the money’s just money: no stigma, no dirt, no provenance.

Contributing to ‘Development’: Money Made Selling Sex

Laura Agustín

Research for Sex Work, 9, 8-11, 2006.

Earlier this year I was in Ecuador talking with poorer women who sell sex and who might consider travelling to another country to do it. Politicians in wealthier countries talk about ‘economic migrants’ as though their desire to make money were a bad thing, and in many such countries migrants have a better chance of being allowed to stay if they present themselves as victims (refugees, asylum-seekers, ‘trafficked women’) than as people who have just arrived and are willing to do whatever work is on offer.

This prejudice against economic motives is ridiculous, since we live in a world where individuals are not only expected to make money but where success in life is judged on how much money they make. And economic motives are entirely acceptable when migrants find jobs in the so-called ‘formal’ sector of the economy, which refers to businesses that governments have decided to recognise (and regulate, tax, inspect and so on), even if these businesses pay workers miserably and provide neither decent working conditions nor fair workers’ rights. Only jobs said to be in the ‘informal’ economy are considered unacceptable, despite the fact that nowadays there are probably more jobs available ‘informally’ than formally. Note: No one knows the numbers here, since businesses and people that are not registered anywhere cannot be counted.

The term informal economy or sector was invented in the early 1970s to describe income-generating activities not protected by labour legislation in poorer countries. At the time it was presumed that the informal sector was a transitory phenomenon associated with lower levels of economic development, something that would disappear as development occurred. This presumption has however been proven incorrect. A greater number of workers than ever before are now working outside the ‘formal’ economy and they are engaged in an increasingly diverse range of activities and situations (ILO 2002: v).

Now, however, the categories informal and formal are increasingly accepted as descriptions of economies in wealthier countries, too. Businesses said to be formal, simply by being recognised by bureaucracies, are said to be ‘real’, ‘productive’ and normal. Informal economies are called grey, black, submerged, underground and often thought of as bad, undesirable, temporary, not serious or not productive. To workers, however, the technical status of a business may not matter, a secretarial or factory job pretty much consisting of the same tasks in both licensed and unlicensed businesses.

Informality produces unjust working conditions and rampant opportunities for mistreatment of all workers, but at least non-migrant workers may fall back on the basic rights, protections and benefits that citizenship provides. Migrant employees’ safe standing, on the other hand, depends on the personal relationships they are able to develop with owners, managers and other employees. If something goes wrong, these workers cannot appeal to government authorities or ask for help in criminal-justice systems. Why? Because they can be dismissed at bosses’ will and, if they are migrants, easily harassed or deported back to their home countries. Workers who enjoy citizens’ rights are, however, increasingly subjected to temporary and informal contracts and poor working conditions (Precarias 2000-6).

So, informal jobs sound like something to be avoided, right? But migrants without official permission to work in formal-sector businesses are glad to get them. Companies that are not officially recognised and licensed employ people without official permission to work, which explains the vast number of migrants working in countries that will not issue them visas and work permits. Restaurant, construction, domestic, factory, agricultural, caring and sex workers alike share this ‘clandestine’ situation. Without work permits, migrants cannot regularise their status, become documented residents or enjoy normal rights, but they can make money. The word informal makes these businesses sound small, temporary, unstable or even benign, composed of street traders and vagabonds, but this is far from the truth. Industries that are highly evolved and very large are called informal only because they are not (yet) formally recognised. The sex industry, which takes in both licensed and unlicensed businesses and many operating under non-sex licences (like bars), generates billions of dollars worldwide and uses sophisticated, high-technology equipment and business methods. Informality provides opportunities for businesspeople to operate outside government rules and make large profits, and for workers to accumulate more money than they could any other way, if they are willing to use sex. This applies to legal citizens and undocumented migrants, whether they have a lot or little formal education and whether they are women, men or transgender.

‘Flexible workers’ is a term referring to those who, rather than following a classical career-path or staying within a set profession their whole lives, change jobs according to the demands of markets and the information they receive from personal networks. Flexible workers go where the jobs are, and, if they are to succeed, they need to be adaptable. Sex workers are prime examples, flexible in where they work and what they do. And although some people have no moral objections to selling sex, others do but become morally flexible, suspending their objections in order to make money. This applies to most migrants, whose priority is on making as much as possible as fast as possible—sometimes to pay off debts contracted in order to travel, sometimes to be able to continue travelling and sometimes to send or take home.

Money that migrants send home is called remittances, and in some countries they are a major source of income. Records of these payments, through banks and services like Western Union, show which country the remittances come from but not what kind of work produced them. Given the enormous difference between wages for selling sex and most other jobs, it’s obvious that a large proportion of remittances must come from sex work.

A lot of people have thought that remittance money goes to buy only basic survival and consumer items (food, refrigerators, jewelry, DVDs), but recent studies reveal how money sent home by migrants finances important social and structural projects known as ‘development’ (O’Neil 2004; Sørensen 2004). This goes for money made picking strawberries, carrying building materials, giving babies baths and selling sex. It doesn’t matter whether this money comes in the form of coins, bills or credit lines, the amounts mean the same no matter how they were earned, and they are used to finance construction projects, small businesses and cooperative agriculture for families, communities and whole regions. Besides, the buying of a consumer item like a stove, which means the ability to boil bad water, can make the difference between unhealthful and healthful lives for people who then are able to work on larger projects.

In Ecuador, a lot of negative comments were made about women who sell sex abroad. I was told they ‘force’ husbands to find other sexual partners, that they withhold mother love from children and that they ruin traditional family life. Read the rest of this entry »

Since my current project is thinking about the idea of Gender Equality, I’m looking back at different eras of my life when women were not talked of as they are now. I’m listening to Janis Joplin, whose laments about men and love do not make women into victims. I’m not saying it was better when women suffered in silence, love was meant to justify everything and we didn’t know how widespread violence against women was in ordinary daily life. I’m trying to understand, though, how we got to a place where lots of people refer to women routinely as inherently vulnerable and men as ever-aggressive perpetrators of gender crime. I went back to a little essay I wrote nine years ago when I kept running into references to Empowerment. Here it is again, and here is that non-victim Janis.   

The Em- of Empowerment

Laura Agustín

Research for Sex Work, 2000, 3, 15-16.

The verb is transitive: someone gives power to another, or encourages them to take power or find power in themselves. It’s used among those who want to help others identified as oppressed. In Latin America, in educación popular, one of the great cradles of this kind of concept, the word itself didn’t exist until it was translated back from English. To many people, if they know it at all, the word empoderamiento sounds strange. It’s an NGO word, used by either volunteer or paid educators who view themselves as helpers of others or fighters for social justice, and is understood to represent the currently ‘politically correct’ way of thinking about ‘third world’, subaltern or marginalised people. But it remains a transitive verb, which places emphasis on the helper and her vision of her capacity to help, encourage and show the way. These good intentions, held also by 19th-century European missionaries, we know from experience do not ensure non-exploitation.

In the current version of these good intentions, ‘first world’ people and entities use their funds to help or empower those less privileged. They spend money to set up offices and pay salaries, many to people who remain in offices, often engaged in writing proposals that will allow them to ‘stay in business.’ These organisations have hierarchies, and those engaged in education or organisation at the ‘grassroots’ level often are the last to influence how funds will be used. Those closer to the top, who attend conferences, live in Europe or have career interests in the organisation, know how proposals must be written to compete in the crowded funding world. This condition of structural power should not be overlooked by those concerned with empowerment, who more often view themselves as embattled, as non-government, as crusaders situated ‘against’ conservative policies. Yet, when a concept like empowerment comes from above in this way, we needn’t be surprised at the kind of contradictions that result—literacy programmes that don’t keep people interested in reading, AIDS education that doesn’t stop people’s refusing to use condoms.

To empower me as a sex worker you assume the role of acting on me and you assume that I see myself as an individual engaged in sex work. If I don’t see myself this way, then I am disqualified from the empowerment project, despite your best intentions. The ‘identity’ issue here is crucial; funders and activists alike are currently interested in valorising cultural and individual difference.While it is a great advance to recognise and ‘give voice to’ human subjects who were before marginalised or disappeared, the problem remains that if you want to inject pride in me that I am a worker and supporter of my family and I don’t recognise or want to think of myself that way, the advance won’t occur, in my case. Read the rest of this entry »

I just found out that the 9th edition of Research for Sex Work (August 2006) was translated into Chinese by people from COSWAS: Taiwan’s Collective Of Sex Workers And Supporters. Full credits are at the end of this post.

The word development is in scare quotes because too often rich countries impose endless economic and cultural rubbish on poorer ones in the name of ‘developing’ them, - supposedly bringing them up to the level of the rich ones but often messing things up more than anything else. If you’re interested in that idea, see some references at the end of this post.

According to mainstream ‘development’ values, prostitution is always something to be ashamed of and sorry about and to get rid of. Migrants who leave home and end up selling sex abroad may send back lots more money than they would if they were maids or farm workers but are not recognised as making a contribution. Read the original of my own article in English if you don’t read Chinese. If you know people who do read Chinese, please send this link on to them!

Contributing to ‘Development’: Money Made Selling Sex
對 「 發 展 」 的 貢 獻 ： 金 錢 促 使 性 交 易

Laura María Agustín

今年年初我在 Ecuador（厄瓜多爾）與比較貧窮的從事性交易的婦女聊天，她們談到也許會考慮旅行到另外一個國家賣淫。富國政客們每每批評到「經濟移民」，就彷彿她們去掙錢的欲望是件壞事。而且，在很多富國中，這類移民如果聲稱他們是受害者（難民、尋求政治庇護者、「被賣的婦女」 ，往往比那些剛剛到達、且甘願做任何工作的移民，更容易獲得停留核准。 Read the rest of this entry »

My comments the other day about the attempt to warn off migrant women, whether they call themselves sex workers or prostitutes, with fake euro banknotes made me think about the following piece that I wrote ten years ago, in which I speculate about educational activities that might work among migrants. Even then I thought the problem about migrant sex workers was not that ‘they have no voice’ but that no one listens to them!

They Speak, But Who Listens?

Laura María Agustín

In Women@Internet: Creating Cultures in Cyberspace, ed. W. Harcourt. London: Zed Books, 1999, pp 149-161.

A Parable of Connexion

Scene: A small room with a bed and a washbasin.
Characters: A man and a woman.

It’s the third time this man has paid to spend time with this woman. She only speaks a few words of his language, but he seems kind and she decides to take the risk. She tells him she is being held prisoner and wants to get out. Will he help her?
The man is sympathetic but he doesn’t want to get too involved, certainly not to take charge of this woman. So he takes out his cellular phone and says: “Make any call you want.”
The woman hasn’t used a telephone in months. The only number she knows by memory is her sister’s, back in the Ukraine (…or Paraguay….or Burma). She has trouble dialling, doesn’t know any of the codes, but the man helps her. They have to hurry, because he’s only paid for a short time, and they have to whisper, because there are people in rooms on both sides of them.
The call goes through! Her sister answers. The woman can only say, “Help! Get me out of here! I’m being held prisoner!”
“Where are you?” asks her sister.
“In Israel (…or Holland…or Thailand)”.
“But where exactly?”
“I don’t know.”

Stories like this have made headlines all over the world. In the usual version, the faraway recipient of the call begins a long, arduous search for help through hotlines to embassies and international police. In the end, there is a raid and the woman who made the call is liberated. The police, who knew about the brothel all along, are not the heroes of the story. Neither is the client, who took no risks. In fact, the hero of the story is the small cellular phone that enabled the prisoner to connect to the world and be heard. The story does not end perfectly, however, because the woman is deported, and this is not what she wanted.

When I consider the possible uses of new technology for migrant women, I begin with stories like this one. Here, people are enabled to communicate vital pieces of information. Here, there are processes and chains of events and people help each other. Before we can move to the question ‘How will the Internet benefit migrant workers?’, other questions must be considered, for these are not simple or straightforward situations.

Geographical double-think

Although commercial sex is now recognised as a global, multi-billion dollar industry, its workers–in their millions–are only referred to as ‘illegals’, as victims of ‘trafficking’ and as potential ‘vectors’ of HIV/AIDS–when they are referred to at all. The same London newspaper that runs the story of ‘liberated sex slaves’ in Malaysia never mentions the problems migrant Chinese women have finding childcare (or fish sauce) in London. It is the age-old technique of ‘disappearing’ people simply by not acknowledging them. Read the rest of this entry »

The word help is very misleading, like rescue and save and rehabilitate.  Who decides which people need help and when and how?  That’s the basic problem. If you simply look at another person’s situation and think ‘How awful, I wouldn’t want to live like that, it must be intolerable!’ then you might jump to the conclusion that she or he would be happy to have any help you feel like giving. You might assume, as pointed out in the previous post on Knowing Best that everyone sees the world as you do. But it’s not true, as I discuss in Leaving Home for Sex and The Sex in Sex Trafficking.

Today’s example of failed helping comes from Thailand. Empower, whose anti-rescue poster I published a while back, has written to say that they refused to participate in the development of a ‘training package’ aimed at UN employees dealing with sex workers. They were asked to reconsider their decision. Refusing a second time, they sent the following letter to the United Nations Population Fund (UNFPA) and the Nossal Institute of Global Health at Melbourne University, which got the UNFPA contract to develop the material.

Dear Brigitte,

Empower had a second long joint discussion about the proposed training. Empower has decided to be faithful to our original position and not take part in the training in Bangkok. We would like to explain this position to your team as well as UNFPA.

We understand the point of the training is to decrease stigma and break down sterotypes. However, we see the very process of the development and implementation of this training reflects the prejudices held by UNFPA programmers. It is simply not acceptable to hire a team of non-sex workers to create a training module about working with sex workers. The fact that your team at Nossal contacted sex woker groups to participate in the development is perhaps to your credit, but it does not address the original insult. There are many very capable, very credible, sex worker organizations that UNFPA could have and should have hired directly to create and implement the training module. How would it be if a sex worker organization was hired to develop and implement a training module on Nossal Institute…it would be senseless, yes? Why should it make any more sense in the reverse? We know we were certainly not the only sex worker organization to refuse to take part. We also felt our expertise was being undervalued by the small token payment you were able to offer under your funding guidelines. The project is 27 months long, obviously funded at UN rates, yet from memory you could only afford to pay Empower around $AUS800 to act as advisers. We are sure the UNFPA would not accept such small payments for their staff.

However, the money is a small part of the issue. The greater concern is that UNFPA thinks this is an appropriate process! It says to Empower that the UNFPA does not believe that sex workers are intelligent, capable, valuable partners in the fight against HIV. It says to Empower that UNFPA still sees sex workers as people who are only capable of providing colour…telling some stories and acting as sex tour guides on training field trips. It says to Empower that UNFPA still does not understand concepts like “community participation” or “best practice”. For example you said [name] was helping with your project. She came to us as a young intern to learn FROM us…we are the ones who tried to teach her how to be a part of a commuity organization and now she is better placed than us to design this training!?

When will UNFPA and others see us as educators, trainers not just targets, tools or fools?

All this leaves us wondering what kind of impact can a training that is not owned by sex workers have on the attitudes of individual UN agency staff especially while the stigma and prejudice about sex workers is so obvioulsy entrenched in much of the UN system. We note that the UNFPA and other UN agencies,as late as March 2008, are still using offensive terms like “commercial sex worker” and “high risk group” in some publications despite promises made. That such a small detail as this has proven too hard for the UN to address does not bode well for the outcome of the trainings, does it?

We acknowledge that Can Do Bar is public property so we cannot decide for you whether you include whatever the video is that you made or not. You asked us to approve the script but we cannot. We have no idea where the quotes you have came from but they are not accurate. For example we never use words like “girls” Pornpit is a sex worker too and does not use terms like “they and them” - it’s “us and we”! There are about 50,000 Thai sex workers who have been involved with Empower over 20 years. We have had a handful of westerners over the same period in minor support roles. If you quote Liz instead of us, the Thai sex workers of Can Do and Empower, it encourages people to continue to believe we are stupid and can only do something if a foreigner helps us. It also just doesn’t sound like us or Can Do Bar!

Our position is not meant to reflect in any way on those groups who chose to help you… or any other group’s involvement.

Regards
Empower

Translated by Liz Hilton : On a personal note I was horrified to see my name in the acknowledgements in the Handbook. I have not knowingly or willingly contributed to your process in any way at all. Please take my name off all and any materials associated with this project. Thanks.

I might add that the whole idea of material intended to ‘train’ helpers in how to treat sex workers - or anyone else - is patronising, as though they were not human beings or needed some special psychology or sensitivity. Feh! This contract also illustrates the problem with proposing to do research about people you think are fundamentally different from yourself, often just because they live in a poorer country. This is the idea behind ‘Development’, which I won’t get started on today.  I discussed the contradictions of research in The (Crying) Need for Different Kinds of Research and Alternate Ethics. Of course, when the research subjects are sex workers, attitudes can be even more egregious.