Category Archives: sex work

sex work refers to a wide range of activities involving sex in exchange for money or benefits. to call it sex work is to acknowledge it can be experienced as a job, livelihood, occupation

Interview with Radio Ava, sexworker radio in London

Screen Shot 2017-03-12 at 23.48.44In February I was interviewed by RadioAva (DIY sexworker radio, a project of x:talk) about The Three-Headed Dog. When I arrived at the pub in mid-afternoon a fight was blowing up in the back room, glass splintering and chairs crashing to the floor. Soon the place was full of cops and two clutches of drunken young white men were being moved out the door while shouting out epithets: Knackers! Travellers! The perfect setting for an interview.

barroombrawl1In this interview I talk about creativity and pleasure, about my own likes and dislikes. The interviewer describes her feelings about the characters, surprising me by saying she found sexworker Marina ‘too perfect’. Here I confess to identifying not only with the detective narrator, Félix, but also with a villain of the story called Sarac. What are they supposed to do? I say, referring to men reared in tribal and national wars who now may turn to people-smuggling. I talk about cultural relativism as a way of understanding lives unlike our own.

I hear my self in this interview. I hear myself saying more than once I wanted to put it out there, referring to a sense of urgency, that stories of migrants who sell sex are so rarely heard that The Three-Headed Dog can exist as an historical document to be discovered by future historians – like this interview, which is located on the wonderfully-named mixcloud.

Screen Shot 2017-03-13 at 00.54.34Listen to it while doing some chore. Note the bar-clinking in the background. On the same show: Pandora Blake and the ECP. Good company. Thank you, all.

Note: there are musical interludes interspersed with segments of me and Carmen talking. They are all migration-inspired and most were provided by me. They aren’t identified on the podcast, so I’ll do a separate piece about them soon.

-Laura Agustín, the Naked Anthropologist

Pimping as a job: Blood on Snow and The Three-Headed Dog

Photo Jublio Haku

In the popular imaginary a pimp is a mean man engaged in pushing a few prostitutes around and taking their money. Usually portrayed as black or foreign, he is made out to thrive on dressing up and showing off. Pimping is sometimes placed as part of gang business and competition, again with racist and xenophobic overtones. In these stereotypes street prostitution is usually assumed, though that is changing.

In anti-prostitution and anti-trafficking crusades and policy the word pimp is used to cover every case of a man benefiting from prostitution, whether by taking a percentage of sex workers’ earnings for work done (as a driver, or web-page tech, for example) or for living with sex workers, giving advice, providing back-up.

HandDrawingHandSome want to distinguish clearly between those genuine helpers and the bad things ‘real pimps’ do, but I have learned over decades that trying to draw that line is a futile exercise. Sometimes sex workers love the men who push them around. Sometimes women pay men back in ways not visible to outsiders bent on seeing only one thing. Often the relationship is temporarily convenient and may be fluid, drifting back and forth between desired and consensual and not.

Rarely do we get a sense of pimping as a job in an organisation, the sort of ‘organised crime’ that anti-trafficking police forces and the UN go on about. As with so many aspects of the sex industry most people know absolutely nothing about how it can work. When I suggested a field called the Cultural Study of Commercial Sex I said policy (prostitution law, sex-venue licensing, red-light districting, employment rules) would benefit from knowing more instead of staying on the ignorant outskirts. Moralising is very often a form of ignorance. This applies to the world of mediators, facilitators, agents, smugglers, madams and pimps.

The narrator of Jo Nesbø’s Blood on Snow is explaining how he came to be a fixer (hit-man) for a villain. There were various jobs available, and he tried several: driving get-away cars, robbery, drugs-dealing and pimping. In the following story he was on a low rung in the pimping business where Hoffmann is the top boss and Pine his second man. The place is Oslo.

oslo-kjF--621x414@LiveMintProstitution. I don’t have a problem with women earning money whatever way they like, and the idea that a bloke – me, for instance – should get a third of the money for sorting things out so the women can concentrate on the actual work. A good pimp is worth every krone they pay him, I’ve always thought that. The problem is that I fall in love so quickly, and then I stop seeing it in terms of business. And I can’t handle shaking, hitting or threatening the women, whether or not I’m in love with them. Something to do with my mother, maybe, what do I know? That’s probably why I can’t stand seeing other people beating up women either. Something just snaps. Take Maria, for instance. Deaf and dumb, with a limp. I don’t know what those two things have got to do with each other – nothing probably – but it’s a bit like once you get started getting bad cards, they just keep coming. Which is probably why Maria ended up with an idiot junkie boyfriend as well. He had a fancy French name, Myriel, but owed Hoffman thirteen thousand for drugs. The first time I saw her was when Pine, Hoffmann’s head pimp, pointed out a girl in a home-made coat and with her hair up in a bun, looking like she’d just left church. She was sitting on the steps in front of Ridderhallen, crying, and Pine told me she was going to have to pay back her boyfriend’s drug debt in kind. I thought it best to give her a gentle start, just hand-jobs. But she jumped out of the first car she got into after barely ten seconds. She stood there in floods of tears while Pine yelled at her. Maybe he thought she’d hear him if he shouted loud enough. Maybe that was what did it. The yelling. And my mum. Either way, something snapped, and even if I could see what Pine was trying to get into her head I ended up decking him, my own boss. Then I took Maria to a flat I knew was empty, then went to tell Hoffmann that I was no use as a pimp either. Blood on Snow, pp 6-7, Jo Nesbø

In my own The Three-Headed Dog, a strongman working for an organisation is looking for a new job. Sarac’s career has included soldiering as a very young man and a range of jobs lumped together as Security, in different parts of Europe and in the Caribbean. He is told his next job will be in West Africa, but he doesn’t want to go, feels comfortable on the Costa del Sol and is now looking for a way to stay. He is approached by a man with a job offer.

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In this photo at least a man’s head and body are cut off, not only a woman’s (the usual practice).

‘You have to specialise according to what work the people travelling are going to do. You have to use contacts specific to the sector. For instance, it might sound strange, but I have no good contacts in construction on the coast, or in property development. Those are competitive areas it would be stupid to try to get into. But I do know someone with long experience in the flats. Apartments where women work. You understand. And that’s just here. In the region we can call home I have a few powerful names. The operation would be high-quality, and there are different directions to take. A wide range of businesses, no need to deal with the low end.’ He paused. Sarac betrayed no reaction. Tarts, he thought. Bloody pimp-ing. The very last thing he was looking for. The Three-Headed Dog, Laura Agustín

If you’re interested in fiction’s genre labels: Nesbø’s book is placed as Nordic Noir; the Dog as Mediterranean Noir. Noir is about moral ambiguity, as when a pimp can’t stand abusing women so becomes a hard-boiled killer instead. Sarac is looking for something else to do, and has to get there using strong arms. What else does he have, after all? When police and moral entrepreneurs rant about putting criminal men in prison I often think: What jobs do they imagine to be available for men and boys cut out of the mainstream, with no access to anything but the lowest-class, worst-paid work, no expectation of social mobility or respect? Perhaps those thinking about ‘root-causes’ of prostitution and trafficking might consider that, rather than figuring them all as evildoers to be imprisoned for long terms, in prisons that only teach them better techniques for crime.

-Laura Agustín, the Naked Anthropologist

Thinking about sex work as work: Dublin Anarchist Book Fair

WSMbookfairtalkI gave a talk called Thinking about sex work as work on 6 April 2013 at the Dublin Anarchist Book Fair. Local abolitionists and anti-prostitution folks were attacking my being there, which is reflected in my introductory remarks. I wrote about wanting the opportunity to talk about sex work without -isms (theory, ideology, rules of thought).

Later I found out the sound deteriorated in the recording I uploaded to my little Youtube channel, and I don’t have a handyperson to fix things like that. Then the other day, while searching for something quite different, I found a clear recording and the person who made it: Aubrey Robinson‏ (@andyazi on twitter). He kindly sent it to me and I’ve uploaded it to the channel.

I haven’t listened to it again and make no claim to be definitive. This is maybe a good case of the personal being political. More rigorously I wrote Sex as Work and Sex Work for The Commoner.

Photo Ahmad Nimer

When I sent this recently to a facebook-man who seemed curious his reply was No, wrong, you can’t talk about sex work without addressing the stigma. I said he should consider before launching into mansplaining in a place where sex workers themselves exchange ideas. He said Fuck that (subject-status doesn’t give knowledge priority, and so on). I said I understand. I don’t think he grasped the nuance – that he had confirmed the mansplaining. Point is, in 30 minutes the plate is full just trying to talk about sex work as work, without the reams of Other Prostitution Issues including stigma, moralising, poverty, agency and everything else on the planet.

I uploaded this video only a while ago and boom, the first comment asks Where are their parents? What do they think? See last line, previous paragraph. Jeez.

There are four other videos on my channel.

-Laura Agustín, the Naked Anthropologist

Sexwork and migration fiction (4): To go with sex tourists or smugglers?

urlOf all the characters destined to work selling sex in The Three-Headed Dog, Marina has the most experience. Now in Spain for the second time, Marina comes from a backwater of la República Dominicana. Sharing the island of La Española (Hispaniola) with Haití, Dominicana is a poor, weakly governed nation popular with tourists on tight budgets. Many of these are called sex tourists by critics, meaning a central purpose for their visit is to buy sex and romance with natives, in a typically tropical setting. Marina reflects on how she got started in her present career.

d5d43c2ca5485db793354630fd176c90… if nice trees and flowers were enough to live on she would never have left home. She would have made do with slaving away as shop assistant in her aunt’s colmado or as a maid to some pretentious lady in the city, either way for pennies. Instead she took a job as hostess in a beer-hall, and her mother sobbed like it was the end of the world. It was okay for a while, but Marina was always looking to better herself.

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http://www.hookstrapped.com/peter-brian-schafer-portfolios

She got taken on at an open-air nightclub in a larger town. It had twenty rickety tables, strings of coloured lights and loud music equipment. There was a platform made of two-by-fours where a single spot was turned on women dancing naked. It was close enough to beaches that tourists rode up on flimsy motoconchos, guys of all different nationalities, some who could barely stay on the bike. Motos with five Dominican kids would pass them roaring with laughter. Marina learned which men danced the best, which were most polite, and which gave the biggest tips.

scene_typique_ambatalok_nosy_tnThe craziest thing was the lines they spun! Come with me to Berlin, you’ll be a queen. There’s no one like you in my hometown. You’re a real woman, like we don’t have anymore. What a beautiful colour your skin is. Foreigners said island girls were sweet and willing to do anything they were asked. She fell for it only once, but the Romeo gave away his plan when he let slip how nice she would be able to make his apartment. If she wanted to be someone’s wife, she could have stayed home.

Marina wants to strike out on her own, not tied from the outset to anyone who believes he has the right to control her. She wants to go abroad like other women she has known; traditions to go to Europe are old in her country. She chooses to buy papers and services from small-time ‘travel agents’. On her second trip to Spain things go wrong, but not because of smugglers’ evil intentions against her; rather they are competing with each other for pieces of the smuggling pie.

Discussions of the fate of women like Marina generally talk over their heads. The wrongness of sex tourism and lack of options for females under patriarchy are the topic, while the pragmatic decisions women make in the here and now are sidelined. In The Three-Headed Dog, as in Sex at the Margins, their actions are the story.

hqdefaultMany times, their goal is to make enough money to build a simple house back home. Other times, they decide to try to stay abroad.

Laura Agustín, the Naked Anthropologist

Sexwork and migration fiction, part 2 : Jobs in the sex industry

1257051160_850215_0000000000_sumario_normalI wrote The Three-Headed Dog to get away from the straitjacket of a debate where one side is always moralising and the other reacting with rational debunking. In terms of academic discourse I long ago proposed The Cultural Study of Commercial Sex, with the aim of expanding topics of interest from a narrow (but still vague) idea about prostitution, with its attendant moral baggage.

I don’t know how long improvements might take, either to the debates or academic production, but I stick by my assessment of many years back that In 200 years the situation has not improved for women who sell sex, but the social sector to help them has grown exponentially. I mention 200 years because that is when the contemporary idea of prostitutes as victims needing to be saved began (I did historical research for Sex at the Margins).

Most people never hear or see useful, complicated or interesting information about jobs in the sex industry. They don’t realise how common it is to work there; their friends that do don’t tell them. How can they learn anything new if all they see are ‘debates’ and screamy trafficking headlines? Reading fiction is one possible way.

In The Three-Headed Dog the search for a missing boy takes the detective-narrator into a number of sex-industry businesses.

1273511051_0* Bars with hostesses and beds available in back: Félix, the narrator, goes dancing with Carlos, who runs several hostess bars in Madrid. At the end of the night Félix persuades him to take her to one, despite his conviction that she is the wrong kind of woman to be there.

* Residential flats where a number of sex workers are available at the same time to clients who make appointments. Marina has worked in the past in flats in Torremolinos, but inexperienced managers have taken over, causing havoc.

Club_de_alterne_40064* Large sex clubs on highways where workers live for a few weeks at a time: Marina decides to go on this circuit in northwest Spain after several bad experiences in flats.

* Bars with dark rooms for sex and pick-ups: Eddy gets a job washing dishes in a gay bar in Madrid.

* Spas/massage parlours: Businesses of varying quality and style where sex is on the menu alongside health treatments. Félix investigates two in Madrid.

* Cruise ships: Marina considers taking a stewardess job.

DSC07713* Streets: Promise works with a few friends close to Málaga’s centro histórico. Eddy makes friends with a rent-boy who works in Madrid’s Puerta del Sol.

These are of course not all possible venues; I did a basic typology some years back of the sex industry in Spain.

SUCESOS-INMIGRACION-PROSTITUCIONNone of the characters talks about doing completely independent escorting. That’s not significant, just not part of this particular story. Most here are migrants who have gotten into debt paying smugglers and false-papers makers and who expect to work in businesses where managers organise a workplace and workers do shifts. We don’t know the details about anyone’s street-work.

22606957325_39f94c53cb_bThe sex industry is represented in other ways in the book. Félix’s friend Carlos has long experience employing chicas de alterne, but another migrant man wants to start a smuggling and pimping network. Eddy takes up with a ‘sex tourist’ (perhaps, it’s a pretty useless concept). There are sentimental clients and an outreach worker angry about disruption to provision of health services in flats caused by managers’ turf wars. There are various employees in the spas, and migrant maids considering going into sex work. A couple of men are seen arranging photos of women on a webpage in a cybercafé.

For readers steeped in reductionist media discourse to read a story where these are the characters and jobs might help understand better. For more on why I wrote a piece of noir on sexwork and migration, see
Sexwork and Migration Mystery and
Melodrama and Archetypes.

-Laura Agustín, The Naked Anthropologist

Migrants in novels: James Ellroy, The Black Dahlia

imageIt wasn’t always all called trafficking. Whether or not migrants were officially or sentimentally designated refugees, they were portrayed as taking action. Getting screwed – certainly – but that’s another thing. If your goal is to get over the border without official documents, then you make pay-offs.

Migration has long been included as part of normal, if unjust, social life, in many works of literature. In James Ellroy’s 1987 The Black Dahlia the Los Angeles cop-narrator heads south from Tijuana looking for his lost partner. The year is 1947.

Car traffic was scarce, with a steady trickle of pedestrians walking north: whole families lugging suitcases, looking scared and happy at the same time, like they didn’t know what their dash across the border would bring them, but it had to be better than sucking Mexican dirt and tourist chump change.

Approaching Ensenada at twilight, the trickle became a migration march. A single line of people hugged the northbound roadside, belongings wrapped in blankets and slung over their shoulders. Every fifth or sixth marcher carried a torch or a lantern, and all the small children were strapped papoose-style onto their mothers’ backs… The wetback line originated out in the scrubland, and only cut through Ensenada to reach the coast road–and to pay tribute to the Rurales for letting them through.

It was the most blatant shakedown I had ever seen. Rurales in brownshirts, jodhpurs and jackboots were walking from peasant to peasant, taking money and attaching tags to their shoulders with staple guns; plainsclothes cops sold parcels of beef jerky and dried fruit, putting the coins they received into changemakers strapped next to their sidearms. Other Rurales were stationed one man to a block to check the tags… (216-17)

immigrant_crossing_san_diego_03-18-2004This is Baja California just south of Tijuana and a border that used to be so easy to cross that this sign was widely visible to warn drivers on the US side. To get to that line required the permission of police along the way, achieved via bribes. I regard this migration as a close relation of that portrayed in The Three-Headed Dog.

The Black Dahlia herself sold sex out of bars in downtown LA. More about that another time.

-Laura Agustín, the Naked Anthropologist

Sexwork and migration fiction, part 1: Melodrama and archetypes

landscape-1482233776-rexfeatures-5608654aI wrote a novel, The Three-Headed Dogfor more than one reason. Here is the first of a series in which I tell why, not in any greatly structured way – more thinking aloud. Part 1 highlights how two sides of activism (sex worker rights versus anti-prostitutionism) generally argue their positions, with an eye on the ‘fictional’ methods of abolitionists.

Anti-prostitution campaigners favour melodrama for public hearings on law and policy, bringing women to testify to their victimhood and – this is important – survival. The harrowing tales of forced sex aim to provoke feelings of compassion for suffering that makes listeners worry how many others might tell the same story. Politicians, policy-makers and judges on the podium, as well as spectators, activists and others in the audience are presented with a melodramatic spectacle that churns their feelings, narrowing the distance between themselves and women they otherwise do not resemble.

If you’ve sat amongst the spectators at such events you’ve seen the nodding and other reactions that bubble around you to signal that This is the real story, the only one you need to know. At a recent hearing into Backpage’s possible trafficking-guilt, three parents talked about their lost daughters in a manner that did not prove anything but how upset they felt. Crusaders may also present less emotive testimony, but they never stay long on the fully rational plane. This is a campaign strategy. We are meant to feel lucky that a victim has survived to tell the tale and shiver at the probabiity that most victims do not.

Melodrama relies on the use of archetypes, basic character types that (maybe) ring the same bell in all human beings. The testifying survivor reflects two: the Fallen WomanArt_Shay_Fallen_woman_2044_67 and the Woman Rescued and Reformed. Empathy with the survivor testimony requires a vivid imagining of what she went through before escaping, when she was forced to sell sex, manipulated by bad men and brought so low in the social hierarchy that she’s shown wallowing in the gutter. I’ve written about the Fallen Woman archetype more than once.

awakeningconsciousThe Woman Rescued and Reformed is harder to portray. William Holman Hunt depicted her as The Awakening Conscience (1853), arising from her seducer’s lap upon seeing the light of virtue. It is currently not fashionable to imply that an ex-prostitute was ever at fault, collaborated in her degradation or enjoyed her woeful life. Nowadays anti-prostitution crusaders insist she was a pure victim from the moment she was first seduced. But the archetypes remain in our minds.

At the same public hearings, the appeals to instinctive archetypes and emotions are opposed by Reason: speakers who proceed logically, debunk sensational claims and forgo theatricality. The pro-sexwork-as-work side backs values like fairness and diversity, avoids making extreme claims and calls for policy backed by the evidence of academic research. This is by and large done in a non-emotional mode, appealing to scientific thinking and intelligence. No frisson of excitement ripples through the audience.

These two modes of argument have been in operation for a long time in this field, and neither side has budged from its convictions. On top of realising that that would never change, I became alienated by the paucity of questions addressed: Did the woman know she was going to sell sex? Would she sell sex if she had better options? And so on. I was bored by the impossibility of ever talking about the thousands of other details, ambiguities, jokes, practicalities and philosophies that have no place in conversations framed as ‘debate’ or hearings on law. Pieces written for academic journals are read by a tiny few insiders. And if the only evidence allowed is that turned up in highly constrained research projects then what I want to talk about doesn’t fit there either.

AN00164637_001_lI have every confidence that novels are a wonderful way to reveal unfamiliar worlds. There are, of course, truckloads of melodramatic anti-trafficking novels out now, as there are films. My own way would never be melodrama, but I understand that particular images resound with wide audiences. I am a lifelong appreciator of some kinds of crime novels, and this genre seemed right for me. Particularly right is noir, where it is usual to turn assumptions about criminality and victimhood on their heads. Images of the World Upside-Down hung beside me during the years I was writing Sex at the Margins. Disruption of stereotypes. The end of essentialisms. Strange bedfellows. Irony upon irony.

In The Three-Headed DogI begin to tell some of what has been stored for long in my head in order to say: This is what it looked like at the beginning of the 21st century. These are some stories that rarely got heard. They are stories one can read and still ‘disapprove’ of migration and sex work, but perhaps now capable of seeing the people involved as sentient beings colouring the landscape, moving through the bush, laughing in restaurant kitchens and buying fruit at the market.

Screen Shot 2017-01-16 at 09.54.56More soon.
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-Laura Agustín,
the Naked
Anthropologist

The Three-Headed Dog: Sexwork and Migration Mystery

agustin-thethreeheadeddog-1400Despite how it might look to those who’ve known me only since Sex at the Margins, I’m not making a sudden switch to fiction. It’s one of the things I used to write before the Internet, before doing postgraduate degrees, before social media. I began this story, in my head and scribbled notes, not long after starting those degrees in the late 90s. This I now understand to show how quickly I grasped the limitations of academic work. There’s nothing left of that first version but the concept: a searcher for missing migrants in economic and social undergrounds, multicultural and hybrid settings, job markets that routinely include sex. In general such stories are not published unless the migrants are portrayed as passive victims needing rescue by much straighter and more comfortable characters.

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The Three-Headed Dog is about undocumented migrants in Spain and their smugglers. A lot of them work in different segments of the sex industry. The incidents portrayed would be labelled trafficking and the migrants victims by anti-prostitution and anti-migration campaigners. I don’t see things that way. Just as I strove to show in Sex at the Margins that many migrants don’t perceive themselves as inert objects of cruel fate and evil men, here a few of them act out their stories, trying to find ways to get ahead and stay out of trouble.

Fiction is not the opposite of fact; truth is glimpsed in different ways. The characters here are neither real nor unreal but created themselves in my imagination out of my long experience of travelling on my own and talking with people. I’ve seen everything that happens in this book. I’ve known people who thought and acted these ways. But all migrants don’t experience things the same way, and they may change how they feel over time. The fact they share is not having legal status to be and work where they are living (under constraints and duress). Falsehoods are fundamental. My intention is not to romanticise but pay attention to lives nearly always shoved out of sight.

10422545_10153240525334511_900316605402882336_nAbout genre labels 

To publish is to choose categories for databases. The Three-Headed Dog is a mystery, a crime story, a (hardboiled) detective novel short on gore and violence. A noir. Noir signifies a dark, morally complicated mood (the opposite of a clear struggle between good and evil). That doesn’t make it amoral (an accusation often thrown at me). The detective’s moral compass shifts as a result of introspection. Good is often tinged with bad, and attempts to do right go wrong. Exploitative characters can be sympathetic. It’s shadowy in noir; the lighting is low. But in low light you see things you don’t see in the bright.

The style is terse: that’s really me. Pithiness works to suggest meanings rather than lay them out. Mine is a rather anti-Enlightenment endeavour. You get glimpses of truths and they contradict each other.

402202_10150584228439511_1629372089_nSee what you make of The Three-Headed Dog. I published it on Amazon Kindle, but you don’t have to own a kindle device to read it. Links to free apps are right there. If you leave a few lines of review when you finish you make it likelier Amazon’s search machine will find and show the book to new readers.

I will be musing more about why and how I wrote this book. Leave questions here and I’ll try to answer them.

If you want to read more, subscribe to email notifications at the bottom of the right-hand column. If you were already subscribed, I’m sorry to say the earlier software broke and your address was lost, so take a few seconds to subscribe anew. The RSS feed is still A-okay.

-Laura Agustín, The Naked Anthropologist

Sexwork expressionism from Edvard Munch, or Everyday life in a brothel

Christmas in the Brothel is from 1905. There’s a tree, a woman with little black book and pencil, a man reading, figures in the background and empty space. To me it shows ordinariness, everyday life. The word brothel is in the title, but it could be any bar. If you like Christmas you may like that they celebrate it in the brothel, too. Or if you feel unhappy at Christmas you may like to know there was a place to go and be alone with other people.

Munch painted other pictures that don’t have such a keyword in their names but represent brothel scenes.

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Viewers may read anything they like into these depictions: Whether the characters are happy or sad, whether they drink too much, whether the venues are nice or nasty. Munch frequented them, that much is clear.

Laura Agustín – The Naked Anthropologist

Research is not activism: And whose interests are at stake, anyway?

animeteamRecently Amnesty International voted to pursue a policy advocating the decriminalisation of sex work (sort of). If you were judging the issues by what Big Media told you, the debate was a clear pro-rights position versus an anti-prostitution position. The clash sometimes looked like Who gets to speak for women who sell sex? ignoring the men and transpeople and ignoring the considerable variation in experience amongst those who work in the sex industry. And, by the way, amongst those who used to work and now don’t.

Understanding the symbolic importance of the moment I kept quiet about aspects of Amnesty International’s proposal that are not good, and I know others who did the same. But behind the scenes, amongst rights activists, there was criticism of Amnesty’s draft. There were differences of opinion, some harsh words and some misunderstandings. As far as I know, there is never total agreement about what specific words should appear in any document attempting to define good law and policy that will support people who sell sex. If the outside world could see those differences of opinion perhaps fewer would believe anti-prostitutionist sloganeering about happy hookers and the pimp lobby.

But the differences always exist within a basic framework that understands selling sex can be experienced as work (nothing to do with personal happiness or what labels folks give themselves). The reductionist line about survivors versus a sexworker elite is daft. But on an occasion like the Amnesty vote, when 140-character tweets reign, most everyone unites in solidarity and sticks to a clear argument, in this case that decriminalisation makes sex workers safer.

One flurry of disagreement on an activist email list arose from an item published by a few academic researchers in Canada in support of Amnesty’s proposal. Some activists found the item to be victimising and disempowering for sex workers. Others did not. One statement got my attention, so I asked the author, Will Pritchard, if I could publish it here.

Research is not Activism

Will Pritchard August 2015

anime2Some researchers have gained the media spotlight claiming they have evidence showing that in places where sex work is a crime, sex workers are powerless victims, forced to work in isolation with no ability to negotiate safe sex, access medical services or organize collectively.

In response, some sex work activists are voicing dismay, arguing that sex workers organize themselves, promote safe sex and join the struggle for their freedom precisely in those places where they face criminal sanctions because sex work is illegal. 

The harm-reduction framework was built under the rubric of human rights. Having watched it develop in Canada in the late 1980s in response to criminalization of drug use and then spreading to other issues including sex work, I have decided that it actually erodes grassroots activists’ efficacy and role. This erosion is due in part to the fact that harm-reduction policies rely on ‘evidence’, and to get that we require research.

Some researchers conscript service agencies, advocates or individual workers to consult in the creation of research projects but often solely to provide legitimacy and address the ethical concerns in institutional review-board processes. Those consulted are rarely experts in research, and though I recognize the important part they play, if they are unaware of the history of the global struggle for sex worker freedoms, or lack a sex work analysis, their contributions become token. They may have limited or no capacity to provide strategic direction to the researcher.

Sadly, those sex workers who are subject to research often set their own personal interests aside and volunteer, under the mistaken belief that participation is for the greater good, or worse, that it is a form of activism. But research is not activism.

anime_heroes_promo_by_ryutokun-d4cmyy2Many grassroots activists and organizers are exasperated that they must now face the challenge of discovering the interests of those publishing research on sex workers. Who is funding the research and to what end? What is the researcher’s professional background and record for incorporating sex worker voices? This frustrating distraction hijacks activists’ bandwidth and is an example of the unintended consequences of research.

Researchers would do well to consider the reflexivity inherent in the harm-reduction framework, whereby evidence-based policy-making begets policy-based evidence-making – a meta-bias if you will. Based on the interests of the researcher, not the researched.

I believe that academics and other allies may have the best of intentions. But perhaps their interests do not actually align with the struggle for sex worker freedoms? They deserve to be questioned, challenged and criticized, since unintended consequences arising from the results of their research could well undermine sex worker freedoms in future, particularly in the domains of public health, justice and social science.

Sex worker activists speak from experience when it comes to unintended consequences. For example, the foundation sex worker activists built was never intended as a stepping-off point for academics to shift the focus of the struggle for freedoms to their own work in the form of ‘evidence’.

Research involving sex work is a job. Sex workers should supervise. And when sex workers say, Sit down, shut up and get back to work, researchers should listen.

Research is not activism.

In solidarity,

Will Pritchard

will-cowboyWilliam Pritchard has been an activist for sex worker rights for 25 years. As a young escort, he helped build a new kind of peer outreach program in Toronto and co-founded the Sex Workers Alliance of Vancouver. Will is a partner at Walnet Institute, an online arts and activism resource. He volunteers as a director for the Triple-X Workers’ Solidarity Association of British Columbia and is a member of the Canadian Union of Public Employees. He works as a city planner in Vancouver, Canada.

–Laura Agustín, the Naked Anthropologist

Is Sex at the Margins (going to be) a classic?

Herdlicka Berlin2010I nearly didn’t bother to publish Sex at the Margins. In 1998 Zed Books wanted to publish a thesis I’d written for a Master’s degree in Education, but I refused because after two years’ formal study and field research I believed I still didn’t know enough to make a Book. When I was persuaded to do a further degree and the Open University accepted my proposal, Zed signed me to publish the doctoral thesis that might result. I got the degree in early 2004 but neglected to send anything to Zed. I felt finished with it all, I suppose, and couldn’t imagine other people being interested. The manuscript languished until I wrote them rather diffidently two years later. Since I had failed to fulfill my contract on schedule they were under no obligation to me but offered to take a look.

When they said they would publish if I cut the 120 000 words to 90 000, I thought that would be too boring but then decided it would be a pleasure to remove the sogginess required by academic style with its pointless reiteration and endless hedging. Refusing to cut the two long reference lists I began to slash text ruthlessly. When I reached 75 000 words I knew I could make a haiku of the ideas if I wanted but stopped instead.

The outside reader for Zed, a specialist in migration studies, predicted it would become a cult classic. Classics are meant to be enduring, not rendered irrelevant by changing events, tastes or styles. The modifier cult implies an underground quality. The text is now more than ten years old, but the recent review below suggests the book will be read 100 years from now. Could it be?

Review of: Sex at the Margins: Migration, Labour Markets and the Rescue Industry on Amazon.com

5 out of 5 stars A modern classic about human trafficking: must read!
6 January 2015 by Thaddeus G. Blanchette (Rio de Janeiro, Brazil)zedcoverbrighter

In terms of academic heft, there may be better books that tackle the mess that is modern abolitionism, its take-over of the global anti-trafficking movement and the transformation of the human-rights struggle into a new, convoluted form of anti-immigrant prejudice. There is no better book than this, however, for a general overview and introduction. Agustín’s work has become a classic in the fields of sex work and immigration studies. It is safe to say that no book has irritated or inspired more people in the anti-trafficking field than this one. What do I mean by a classic?

  • When someone comes up to me and says “I am interested in learning about trafficking. Where should I start reading?” this book is the first thing that springs to mind.
  • It goes against the grain of the received wisdom of the times and yet hits its subject matter square on, in such a way that you’ll never be able to hear someone say “trafficking” again without thinking of it, whether or not you agree with Agustín.
  • Because so much of the subject matter is absolutely contaminated by moral panic and bullshit in other books — even well-meaning academic books — but is not contaminated HERE, people are still going to be reading this a century from now and saying “Yes!” when 99.9% of what is now written about so-called trafficking will read the way Victorian screeds against masturbation do today.

The best comparison I can make is with Emma Goldman’s classic (I do not use this term lightly or ironically) The Traffic in Women, a 1910 dissection of that generation’s anti-trafficking panic. You can read Goldman today and nod your head, while most of what passed for highly wise and popular portrayals of “trafficking” at that time will strike you as moralistic and hypocritical blather. Like Goldman, Agustín is not well received by the powers-that-be of her times. Like Goldman, she is often unpopular, not the least among people who should consider her to be their ally. Like Goldman, she speaks truth to power, backed up by a rapier-sharp wit and a deep intersectional analysis. This is why the book is called a “cult classic” today.

That will be shortened to simply “classic” in, oh, say, ten-twenty years. I’m just getting in on the ground floor.

For those who don’t have the slightest clue of what I’m talking about but are worried about the “scourge of human trafficking”, read this and have your mind blown!

Mind-blowing, inspiring, irritating: grand compliments, I think. Many other reviews, both academic and general-media, are available. My favourite online review from 2014 was Molly Crabapple’s

mollyc

Sex at the Margins sells steadily without getting any real promotion, is on many university reading lists and is unlikely to be found on bookshop shelves (but can always be ordered from them). It is easily available to buy online in different formats including:

LarrainValparaiso1957

When I signed the contract with Zed I stipulated I must approve the cover, and those who follow my work know I favour images of people walking – the best portrayal of agency I know.

–Laura Agustín, the Naked Anthropologist

‘Sex Work is Not Sex Trafficking’: An idea whose time has not come

Sex-Work-Is-Not-Trafficking-300x292Anti-prostitution advocates routinely use absurd over-simplications to make their crusade crystal-clear easy to understand. Campaigning works better when arguments are black and white and slogans are catchy, obviously, so I realise why some sexworkers’ rights supporters are now using a slogan that also reduces complexity to two opposed states: Sex Work is Not (Sex) Trafficking (sometimes ‘sex’ is omitted). The purpose is to clarify the volition of sex workers who demand labour rights, but for those who struggle against the framing of undocumented migration and people-smuggling as ‘organised crime’, with the only two roles possible perpetrator and victim, the concept is morally bankrupt.

sanjoseCRSex Work is Not Sex Trafficking arose (first) from the common refusal by abolitionists to recognise that anyone sells sex voluntarily and (second) because they early on began fiddling any distinction between prostitution and trafficking. Claims like No woman would ever choose to prostitute herself and the cries of unhappy ex-victims that their experiences are true for everyone led naturally to an opposing insistence that many do opt to sell sex – some loving their jobs and others just preferring it to their other options.

thaiBut to say Sex Work is not Sex Trafficking is to reify the current trafficking narrative, accepting that it refers to something real and bad that must be fought against. The slogan tries to make a sexworker identity clear by distinguishing it from a trafficking-victim identity – the Free versus the Unfree. Saying Some of us are willing to sell sex draws attention to those who are not willing – a distancing mechanism characteristic of identity politics. To maintain I don’t need your help or pity means you accept that other people do need it – those who are really trafficked.

This is to accept the repressive policing, infantilisation of women, colonialism, anti-immigration policy and a range of Rescue Industry offerings: just not for real sex workers. It says You win to anti-trafficking campaigners, even if you don’t mean it to. It throws under the bus all migrants, documented or not, who don’t much like selling sex and don’t call themselves sex workers but don’t want to be saved or deported. It Others the many who have limited control over their lives, feel pressure to earn money however they can or want to get the hell out and go somewhere else and will do whatever it takes to get there. This includes teenagers who leave homes they hate and end up on the street or avoiding the street by trading sex for a place to live.

nocturnoThe entire range of complexity and diversity nowadays thrown into the term trafficked is denied. Years of attempts to bring justice and nuance to a bad criminal framework are ignored. The myriad different ways to feel forced, obliged or coerced into leaving home or having sex for money or giving some of your money to someone else are disappeared. And yes, I understand that Rescue-Industry victimisation makes folks feel anxious to provide something graspable to wider audiences. But the catch-phrase Sex Work is Not Sex Trafficking only contributes to the reductionism pushed by anti-prostitution and anti-trafficking campaigners.

It’s deplorable. Avoid it.

–Laura Agustín, the Naked Anthropologist

Fantasies that matter: Images of sex work in media and art

ansicht_3933I am looking forward to being in Hamburg, Germany, in August, for this unusually interesting event. My own talk is called Disqualified: Why sex workers suffer social death and will focus on how representation of women who sell sex as damaged victims disqualifies them from rights and justifies a whole Rescue Industry devoted to pushing them around. Some of this was covered in Prostitution Law and the Death of Whores.

The whole event will take place in English, so if you are near Hamburg, consider a visit. Venue: Kampnagel, Jarrestraße 20, D-22303 Hamburg. Write to tickets [at] kampnagel.de to reserve a place. Or you may show up at the box office and hope tickets are available on the day(s).

INTERNATIONALES SOMMERFESTIVAL: KONFERENZ: FANTASIES THAT MATTER. IMAGES OF SEXWORK IN MEDIA AND ART

Alice Schwarzers Aufruf zum Verbot von Prostitution hat in den deutschen Medien eine rege Diskussion entfacht. Jenseits der moralischen und politischen Frage, wie mit Sexarbeit umzugehen sei, ist dabei auch deutlich geworden, dass die Debatte von Projektionen, Fantasien und Mythen dominiert wird. Verlässliche Informationen zur Sexarbeit gibt es auch deshalb nicht, weil dieses Berufsfeld immer noch stark stigmatisiert ist und Sexarbeiterinnen und Sexarbeiter selbst kaum an der öffentlichen Repräsentation ihres Berufs teilhaben. Gemeinsam mit dem Missy Magazine veranstaltet das Internationale Sommerfestival eine Konferenz auf der Bildwissenschaftlerinnen, Sexarbeiterinnen, Künstlerinnen und Medienmacherinnen in Vorträgen, Diskussionen und Performances die Bilder von Sexarbeit untersuchen, die – nicht nur die aktuelle – Diskussion dominieren. Was erzählt das Bild, das sich die Gesellschaft von Sexarbeit macht, über ihr Verhältnis zu Frauenarbeit, Sexualität und Sexualmoral, Gender, Migration und Armut?

DAS PROGRAMM:

[Fr] 08.08.

18:00 ERÖFFNUNG und BOSOM BALLET (Annie Sprinkle) /// p1

Nach einer kurzen Eröffnung der beiden Konferenz-Gastgeber Margarita Tsomou (Kulturwissenschaftlerin/Missy Magazine) und Eike Wittrock (Theaterwissenschaftler/Internationales Sommerfestival) zeigt Annie Sprinkle zur festlichen Eröffnung der Konferenz das BOSOM BALLET (Brüste-Ballett) – eine ihrer legendären Performances.

18:15 IMAGE_WHORE_IMAGE. THE POLITICS OF LOOKING AND LOOKING BACK Vortrag von Antke Engel (D) /// p1

Antke Engel, Leiterin des Instituts für Queer Theory (Hamburg/Berlin), eröffnet die Konferenz mit einem Vortrag zu künstlerischen Bildern von Sexarbeit und betrachtet die Politik der Repräsentation im Spannungsfeld von Fremd- und Selbstbild. Engel ist freie Wissenschaftlerin im Bereich feministischer und queerer Theorie und hat seit den 1990ern maßgeblich das Feld queerer Geschlechter- und Sexualitätenforschung im deutschsprachigen Kontext wie auch auf internationaler Ebene geprägt.

19:30 BAISE MOI Gespräch mit Filmausschnitten mit Coralie Trinh Thi, Drehbuchautorin, und Stefanie Lohaus, Missy Magazine Herausgeberin /// p1

BAISE MOI (Fick Mich!) schockte 2000 das Kinopublikum mit einer schonungslosen Darstellung von Sexualität und Gewalt, formuliert aus weiblicher Perspektive und vor dem Hintergrund »realer« Erfahrungen mit Sexarbeit. Coralie Trinh Thi, Drehbuchautorin des Films, wird gemeinsam mit Missy Magazin-Herausgeberin Stefanie Lohaus Ausschnitte aus dieser kontroversen filmischen Darstellung von Sexarbeiterinnen kommentieren und diskutieren.

22:00 MACHO DANCER Performance von Eisa Jocson (PHL/B) /// p1

Für ihr Solo MACHO DANCER hat sich die bildende Künstlerin und Choreografin Eisa Jocson eine Form des erotischen Tanzens, die vornehmlich in philippinischen Schwulenbars praktiziert wird, angeeignet. Zu Powerballaden und Soft Rock bewegen sich junge Männer in einer hyperstilisierten Form von Männlichkeit, lassen langsam ihre Hüften kreisen und präsentieren ihre Muskeln. In der Übertragung auf ihren (weiblichen) Körper verschwimmen dabei Geschlechterbilder, und die Mechanik dieser ökonomischen Körper-Performance wird sichtbar.

[Sa] 09.08.

11:00 PROSTITUTION PRISM REFLECTIONS: FROM FACT TO FANTASY Vortrag von Gail Pheterson (F) /// p1

Gail Pheterson hat mit ihrem Buch »Huren-Stigma«, das im Original bereits 1986 erschien und das als internationales Standardwerk gilt, einen wesentlichen Beitrag zur feministischen Debatte um Sexarbeiterinnen geleistet. Die Autoren des Klassikers zum Stigma ist seitdem für ihre Publikationen zu Prostitution international bekannt – sie ist Dozentin und Forscherin am Centre de recherches sociologiques et politiques, Paris CRESPPA-UMR 7217, CNRS und der Université Paris 8 und wird über die Thesen ihres letzten Buches Le prisme de la prostitution (Paris, L’Harmattan, 2001) vortragen.

12:00 BREAD AND ROSES: RETHINKING SEXUAL AND ECONOMIC JUSTICE Vortrag von Nikita Dhawan und María do Mar Castro Varela (D), anschließend Gespräch mit Luzenir Caixeta (AUT) /// p1

Nikita Dhawan ist Juniorprofessorin für Politikwissenschaft mit Schwerpunkt Gender/Postkoloniale Studien an der Goethe Universität Hamburg, im Rahmen des Exzellenzclusters »Die Herausbildung normativer Ordnungen«. Maria do Mar Castro Varela ist Professorin an der Alice Salomon Hochschule für Angewandte Wissenschaften, Berlin. Sie beide gehören zu den innovativsten Denkerinnen der intersektionellen Verschränkung von Migration und Feminismus im deutschsprachigen Raum. Zusammen werden sie über die Frage der Repräsentation migrantischer Sexarbeit referieren. Anschließend findet ein Gespräch mit Dr. Luzenir Caixeta, Mitbegründerin und Koordinatorin des Forschungsbereichs von maiz (Autonomes Zentrum von und für Migrantinnen, Österreich) statt, das für seine Arbeit mit migrantischen Sexarbeiterinnen über Österreich hinaus relevant ist.

14:30 DISQUALIFIED: WHY SEX WORKERS SUFFER SOCIAL DEATH Vortrag von Laura María Agustín, anschließend Gespräch mit Camille Barbagallo (GB) /// p1

Laura María Agustín ist Soziologin, arbeitet zu undokumentierter Migration, Menschenhandel und der Sexindustrie und hat mit ihrem einflußreichen Buch »Sex at the Margins: Migration, Labour Markets and the Rescue Industry« (Zed Books 2007) neue Thesen zur Rolle von NGOs und Hilfsorganisationen in der Sexarbeit in die internationale Debatte gebracht. Nach ihrem Vortrag wird sie mit Camille Barbagallo, Forscherin an der Goldsmiths Universität London, diskutieren warum die Stimme bzw. die Versuche von Selbstrepräsentation seitens der Sexarbeiter_innen in der Öffentlichkeit entweder nicht gehört oder disqualifiziert werden.

16:00 ZOOM IN: PROSTITUTION/POLITICS HAMBURG Gespräch mit Ulrike Lembke (HH), Undine de Rivière (HH) und Gerhard Schlagheck (HH) /// p1

Das Panel wird sich mit der konkreten Situation in Hamburg – der »Stadt der Huren« – beschäftigen sowie die Debatte um das deutsche Prostitutionsgesetz aufnehmen. Ulrike Lembke ist Juniorprofessorin für Öffentliches Recht und Legal Gender Studies an der Rechtswissenschaft der Universität Hamburg – sie soll unter anderem auch der Frage nachgehen wie geltendes Recht gesellschaftliche Verhältnisse widerspiegelt, d.h. warum etwas als rechtmäßig gilt oder nicht. Undine de Rivière ist Sexarbeiterin in Hamburg, Sprecherin des Berufsverbandes für erotische und sexuelle Dienstleistungen und wegweisendes Mitglied des »Ratschlags Prostitution Hamburg«. Gerhard Schlagheck leitet das »Basis-Projekt«, die einzige Anlaufstelle für männliche Stricher in Hamburg. Sie beide sollen konkret über ihre Auseinandersetzungen mit der rechtlichen Situation in Hamburg sprechen.

18:00 WATCH ME WORK Performance von Liad Hussein Kantorowicz /// k4

Liad Hussein Kantoworicz ist Performerin (UDK Masterstudiengang SODA), Sexarbeiterin, Autorin, Queer-Aktivistin und Gründerin der ersten Gewerkschaft für Sexarbeiterinnen im Mittleren Osten. Darüber hinaus arbeitet sie für eine israelische Erotik-Chat-Webseite, bei der die Kunden für intime Gespräche und persönliche Live-Performances pro Minute zahlen.

In der Performance WATCH ME WORK ermöglicht sie einen Echtzeit-Einblick in diese Cyber-Sexarbeit und lässt sich aus verschiedenen Perspektiven bei ihrer gleichsam intimen wie höchst theatralen Performance beobachten.

20:30 MY LIFE AS A METAMORPHOSEXUAL SEX WORKER. ALWAYS RECREATING MY SEX WORKER SELF Performance von Annie Sprinkle (USA), mit Beth Stephens und Gästen /// p1

Die legendäre Pornodarstellerin, Künstlerin und Sexarbeitsaktivistin der ersten Stunde, Annie Sprinkle, kehrt für eine ihrer Lecture Performances nach Hamburg zurück. Sprinkle ist eine der bekanntesten Vertreterinnen des sexpositivem Feminismus und eine Ikone der sexuellen Aufklärung in den USA und darüber hinaus. Sie hat Sexualität praktisch und theoretisch erforscht, vom Heiligen bis zum Profanen. Ihre Arbeit an der gemeinsamen Emanzipation von Frauen und Sexarbeiterinnen ist international wie historisch von großer Relevanz. Ihre Performance »Post Porn Modernist« tourte durch mehr als 19 Länder und wurde zu einer wichtigen Intervention im Sex-War innerhalb der feministischen Bewegung der 80er Jahre in den USA:

Auf dem Sommerfestival wird sie anhand von Videos, Fotografien, Mini-Performances und einem Ritual der heiligen Eco-Hure aus ihrem ereignisreichen Leben und von ihren politischen Aktivitäten berichten, die sich derzeit auf Liebe, Beziehung, Brustkrebs, Altern und den Schnittpunkt von Ökologie und Sexualität – Sexecology – konzentrieren.

[So] 10.08.

12:00 COLLATERAL DAMAGE Mithu Sanyal im Gespräch mit Carol Leigh AKA Scarlot Harlot

Carol Leigh AKA Scarlot Harlot ist nicht nur, weil sie den Begriff Sexarbeit erfunden hat, eine der international wichtigsten Figuren der Sexarbeiter_innen Bewegung. Sie gilt als einer der »Muttern« der Sexarbeiter_innen-Bewegung, sie ist Autorin, Sexeducator, Produzentin, Filmemacherin, hat mehrere Veröffentlichungen, mehrere Festivals gegründet und leitet nun das San Francisco Sex Worker Film and Video Festival.

Während der Konferenz werden durchgehend Auszüge als Preview ihres neues Dokumentarfilms COLLATERAL DAMAGE: SEX WORKERS AND THE ANTI-TRAFFICKING CAMPAIGNS als Installation gezeigt.

Über die Arbeit an dem Film spricht sie mit Mithu Sanyal, der preisgekrönten Journalistin und Autorin des mehrfach übersetzten Buchs über die Kulturgeschichte des weiblichen Genitals »Vulva – Die Enthüllung des unsichtbaren Geschlechts« (Wagenbach Verlag, 2013).

12:30 SELFREPRESENTATION: SEX WORK AND ART WORK Abschlussdiskussion mit Liad Hussein Kantorowicz, Coralie Trinh Thi, Eisa Jocson, Annie Sprinkle und Carol Leigh AKA Scarlot Harlot /// p1

Das Abschlusspanel der Konferenz bringt die Medienmacherinnen und Künstlerinnen der Konferenz zusammen, um über die eigenen Strategien von Selbstrepräsentation im Spannungsfeld zwischen Selbst-und Fremdbild zu reflektieren.

PERFORMANCES IM RAHMEN DER KONFERENZ:

Eisa Jocson: MACHO DANCER (08.08. / 22:00)

Liad Hussein Kantorowicz: WATCH ME WORK (09.08. / 18:00)

Annie Sprinkle: MY LIFE AS A METAMORPHOSEXUAL SEX WORKER. ALWAYS RECREATING MY SEX WORKER SELF (09.08. / 20:30)

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KONZEPTION Margarita Tsomou, Eike Wittrock.

Die Konferenz ist eine Zusammenarbeit mit der Körber-Stiftung und dem Missy Magazine.

Information: mail [at] kampnagel.de

–Laura Agustín, the Naked Anthropologist

No, Virginia, This is not a study of The Underground Commercial Sex Economy

vance11e-1-webIn the last couple of weeks, on twitter, I tore into a piece of research funded by the US National Institute of Justice entitled Estimating the Size and Structure of the Underground Commercial Sex Economy in Eight Major US Cities. During that time every media outlet in the world reproduced the claimed findings as if they were facts, despite how ridiculous most of them are. I made a few punchy points in an interview:

Q+A: Why Pimps Can’t Be Trusted to Talk About Sex Economics

Lauretta Charlton, Complex City Guide, 17 March 2014

Last week, the Urban Institute released a landmark study called Estimating the Size and Structure of the Underground Commercial Sex Economy in Eight Major US Cities. Its abstract states that “the underground commercial sex economy (UCSE) generates millions of dollars annually, yet investigation and data collection remain under resourced.”

The Institute’s research was focused on gathering information about the sex economy based on evidence in eight major cities across the US. The research relied heavily on interviews with pimps, traffickers, sex workers, child pornographers, and police. According to a quick recap of the study on the Urban Institute’s website, the major findings include:

  • Pimps claimed inaccuracy in media portrayals.
  • Pimps manipulate women into sex work.
  • Women, family, and friends facilitate entry into sex work.
  • Unexpected parties benefit from the commercial sex economy.
  • The Internet is changing the limitations of the trade.
  • Child pornography is escalating.
  • The underground sex economy is perceived as low risk. 

But critics say that the study is misleading and intentionally biased. It’s an oversimplification of what researchers like Laura Agustín, also known as the Naked Anthropologist, argue is a very complicated system. City Guide asked Agustín a few questions via email hoping to get a clearer picture.

In your words, how has this study misrepresented sex workers in America?

LA: It’s not a study about sex workers at all but rather an attempt to view particular sex economies through the highly limited lens offered by of convicted ‘pimps’. The study was designed in a way that assured bias from the start. Women who sell sex are seen as objects manipulated by Bad Men. There’s next to no information about sex workers.

The interview subjects were mostly black/minorities. How is this reflection of continued racism in America?

LA: Again, the bias was guaranteed when researchers chose to centre pimps, but the only pimps they could conveniently interview are incarcerated. Black men predominate in prisons and predominate in the kind of pimping researchers know about, so the study reproduces the usual racist idea that black men pimp white women. This then is made to seem to be the most important aspect of the sex industry, which is laughable.

How have reports of the study misconstrued the real issues at hand?

LA: Media reports uncritically accept and focus on the numbers provided in this study: which city has the biggest sex or drugs economy, how much money pimps earn. I haven’t seen any reporter ask why researchers accepted prisoners’ stories as fact. All interview research has to factor in the possibility that subjects lie; in this case that factor is very big indeed as prisoners can be expected to brag about their exploits.

Do you believe the issues of race and sex work are mutually exclusive?

LA: I’m not sure what you mean. People the world over take up sex work for thousands of reasons and are pulled into or attracted to it by their positions vis-à-vis class, race, ethnicity, gender. No single condition decrees how a sex worker will fare; to understand any individual you need to listen to their story.

Analyze this quote from the study, “They have a saying in the pimp game, ‘If it ain’t white, it ain’t right. If it ain’t snowing, I ain’t going.”

LA: Analyse? I’d say that’s a typical cocky man’s comment aimed at showing how in-control he is. Perhaps a black man said it to a white woman? In which case he was ‘snowing’ her.

***

Next Huffington Post Live did a brief show with four panelists using Google Hangout. The technology allows participants to interact verbally, but there’s no eye contact, which limits things. This was called Understanding The Modern Sex Work Industry (link expired).

Most of the critical commentary after this event centred on Dennis Hof’s screwy comments about unregulated sex workers’ having AIDS and being sex-trafficked, as he single-mindedly promotes the model of commercial sex he understands – his own Nevada brothels. More to the point, the show was meant to be about the Urban Institute study, but I doubt Hof ever even looked at it. This meant the already brief show lost focus. Still, because of twitter this small critique took place, which is a good thing.

Someone would have to pay me to write up a real critique of the Urban Institute study. The bottom line is researchers were funded by a crime-oriented agency to confirm everything the US government already does. Even sell-out researchers could not find the kind of horrible connexions between sex-drugs-weapons they wanted, but they admitted the possibility that things could be much worse than study shows (the Weapons of Mass Destruction ploy). I can imagine the study’s results leading to proposal for national-US antiprostitution law – ‘to facilitate policing’. Here’s a selection of tweets from 12-20 March 2014 (from @LauraAgustin). More like raw data, in no special order, hashtags removed.

“Estimating the Size and Structure of the Underground Commercial Sex Economy in 8 Major US Cities” Ludicrously banal
Urban Institute report on US sex economy is obsessed with pimps. In fact the report is about pimping, not the sex industry, not sexwork
This will become the Bible for End Demand. pimps are their sole interest.
Today news items worldwide shout about a badly biased US govt-funded study of pimping. Bad Men- what everyone loves
Headlines include “US pimps can pull in $33 000 a week” & “Street Gangs Deeply Involved In Commercial Sex Trade”. No sexworkers visible.
“Commercial sex trade widely segmented, the report found” Really? They call this study a first but it’s the last to say the most basic stuff.
“The focus is through the lens of imprisoned pimps & traffickers & those who put them behind bars” Barefaced bias that should be dismissed. Continue reading

Meanings of sex work

1927-edward-hopper-automatI’ve been doing some renovation here on the website. No new look, but some structural features Google is said to like. When I first set the site up in 2008 (thanks to Texas Golden Girl for all the Las Vegas coffee dates) there were not 800 000 websites blathering on about sex trafficking, so when I wrote about migration and sex work my material actually came up high in ordinary searches. That ceased long ago, with hundreds (or maybe thousands?) of institutional and governmental websites devoting pages to anti-trafficking campaigns. Minority voices do manage to get through, however, whether they win in Google searches or not. People find this website, by trying or by happenstance. The word spreads, despite the wishes of so many that it would Go Away.

I’ve published nearly 600 blog posts since beginning, and the renovation required me to skim back through them. There are now eight categories on the site: Sex Work, TraffickingMigrationColonialismFeminismsLawsSexualities, Rescue Industry.

BrassaiThe most-used category is Sex Work, since the very fact that people sell sex provokes so many reactions and counter-reactions. This category appears on the main menu at the top of the website, and the page explaining it says

Most rights activists – but not all – prefer the term sex worker as non-stigmatising, placing emphasis on the labour rather than the moral status of what they do. Anti-prostitution campaigners, who insist that all women who sell sex are victims no matter what they themselves say, use terms like prostituted woman and oppose the term sex worker. Some who sell sex proudly call themselves prostitutes, while others hate the term. I try to use whatever term people use about themselves. If you tell me you experience exchanging sex for money (or benefits) to be a job, I accept what you say. If you tell me you experience it as rape or abuse, I accept that. When I’m talking about a business I name it: peep show, brothel, phone sex. When I’m talking about the person working in that business I try to be specific: stripper, cam girl, rent boy.

The list of categories appears in the right-hand column. Topics ranging from more specific to general are found in the tag cloud in the right-hand column. There’s lots of overlap, because people search and read in different ways. This is no great exercise in hierarchical classification, but maybe a little organising will help newcomers navigate these compelling, complex fields.

–Laura Agustín, the Naked Anthropologist

Sweden and prostitution law: the conditions of possibility

redup2The idea of criminalising the purchase of sex continues to be promoted round the world, usually as part of some politician’s campaign against immoral sex and the exploitation of children, with a subtext aimed at keeping women at home and migrants out. Sweden’s law is thrown out as the model, along with claims that prostitution is practically absent and trafficking nearly non-existent there. Neither of these has been proven. To explore this sort of claim, see tags to the right of this post (sweden, nordic model, laws, gender equality, for example.)

The banning-sex-purchase proposal has been made in countries as far away from Sweden as Brazil and India. Presented abstractly it sounds clear, simple and righteous. But local context and history make a big difference in how a proposed law can come to pass and operate on the ground (as opposed to in starry rhetoric). The Swedish context is unusual in the world, the conditions making this law (sexköpslagen) possible difficult to imagine outside the Nordic region. Nothing slapdash nor sudden was involved but rather deep history in a particular culture. This is not true of other countries that jump on the bandwagon because some politicians see their chance to make names based on simplistic moralising.

The following is an excerpt from a longer article I published a few months ago on the dysfunction of prostitution laws, the idea of whore stigma and the disqualification and actual murder of sex workers. For those who ask Where did the Swedish model come from? How could feminism have led to it? this provides a short version of what might be called an épistème – the epistemological field forming the conditions of possibility for knowledge in a given time and place.

Sweden and prostitution (from Prostitution Law and the Death of Whores, Jacobin, 15 August 2013)

The population of only nine and a half million is scattered over a large area, and even the biggest city is small. In Sweden’s history, social inequality (class differences) was early targeted for obliteration; nowadays most people look and act middle-class. The mainstream is very wide, while social margins are narrow, most everyone being employed and/or supported by various government programmes. Although the Swedish utopia of Folkhemmet – the People’s Home – was never achieved, it survives as a powerful symbol and dream of consensus and peace. Most people believe the Swedish state is neutral if not actually benevolent, even if they recognize its imperfections.

After the demise of most class distinctions, inequality based on gender was targeted (racial/ethnic differences were a minor issue until recent migration increases). Prostitution became a topic of research and government publications from the 1970s onwards. By the 1990s, eradicating prostitution came to be seen as a necessary condition for the achievement of male-female equality and feasible in a small homogeneous society. The solution envisioned was to prohibit the purchase of sex, conceptualized as a male crime, while allowing the sale of sex (because women, as victims, must not be penalized). The main vehicle was not to consist of arrests and incarcerations but a simple message: In Sweden we don’t want prostitution. If you are involved in buying or selling sex, abandon this harmful behavior and come join us in an equitable society.

Since the idea that prostitution is harmful has infused political life for decades, to refuse to accept such an invitation can appear misguided and perverse. To end prostitution is not seen as a fiat of feminist dictators but, like the goal to end rape, an obvious necessity. To many, prostitution also seems incomprehensibly unnecessary in a state where poverty is so little known.

These are the everyday attitudes that social workers coming into contact with Eva-Maree probably shared. We do not know the details of the custody battle she had been locked in for several years with her ex-partner. We do not know how competent either was as a parent. She recounted that social workers told her she did not understand she was harming herself by selling sex. There are no written guidelines decreeing that prostitutes may not have custody of their children, but all parents undergo evaluations, and the whore stigma could not fail to affect their judgements. For the social workers, Eva-Maree’s identity was spoiled; she was discredited as a mother on psycho-social grounds. She had persisted in trying to gain mother’s rights and made headway with the authorities, but her ex-partner was enraged that an escort could gain any rights and did all he could to impede her seeing them. The drawn-out custody process broke down on the day she died, since standard procedures do not allow disputing parents to meet during supervised visits with children.

In a 2010 report evaluating the law criminalizing sex-purchase, stigma is mentioned in reference to feedback they received from some sex workers:

The people who are exploited in prostitution report that criminalization has reinforced the stigma of selling sex. They explain that they have chosen to prostitute themselves and feel they are not being involuntarily exposed to anything. Although it is not illegal to sell sex they perceive themselves to be hunted by the police. They perceive themselves to be disempowered in that their actions are tolerated but their will and choice are not respected.

The report concludes that these negative effects “must be viewed as positive from the perspective that the purpose of the law is indeed to combat prostitution.” To those haunted by the death of Eva-Maree, the words sound cruel, but they were written for a document attempting to evaluate the law’s effects. Evaluators had been unable to produce reliable evidence of any kind of effect; an increase in stigma was at least a consequence.

Has this stigma discouraged some women from selling sex who might have wanted to and some men from buying? Maybe, but it is a result no evaluation could demonstrate. The report, in its original Swedish 295 pages, is instead composed of historical background, repetitious descriptions of the project and administrative detail. Claims made later that trafficking has diminished under the law are also impossible to prove, since there are no pre-law baseline statistics to compare to.

The lesson is not that Sweden’s law caused a murder or that any other law would have prevented it. Whore stigma exists everywhere under all prostitution laws. But Sweden’s law can be said to have given whore stigma a new rationality for social workers and judges, the stamp of government approval for age-old prejudice. The ex-partner’s fury at her becoming an escort may derive in part from his Ugandan background, but Sweden did not encourage him to view Eva-Maree more respectfully.

Some say her murder is simply another clear act of male violence and entitlement by a man who wanted her to be disqualified from seeing their children. According to that view, the law is deemed progressive because it combats male hegemony and promotes Gender Equality. This is what most infuriates advocates of sex workers’ rights: that the “Swedish model” is held up as virtuous solution to all of the old problems of prostitution, in the absence of any evidence. But for those who embrace anti-prostitution ideology, the presence or absence of evidence is unimportant.

***

Some of the immediate questions you might have, for instance on Gender Equality and State Feminism, are addressed in the full essay Prostitution Law and the Death of Whores. This kind of background is, of course, not interesting to everyone, and most of what I see on the topic talks about the law as Bad or Good. Discussions typical in parliamentary committees like the Irish are silly because they opt to accept banal lists of supposed successes in Sweden without acknowledging the difficulties of knowing effects at all. Activists on both sides tend to over-state their cases – practically the definition of much activism in social movements. For anyone interested in history, though, the background is crucial, and it can be seen as good news that it’s not so easy to simply transfer the logic of a law from one country to another: that kind of homogenised culture is not here yet.

Proof of the law’s effects are mostly unknowable so far. The state’s evaluation of the law in 2010 admitted ignorance of how to investigate commercial sex online and gave numbers only for street prostitution. This was a tiny number to begin with describing an activity that is diminishing. Claims that sex trafficking have decreased are meaningless since no baseline statistics were kept on this before the law was passed. The claims of eradicating either phenomenon are public-relations trivia. That politicians in other countries reproduce these claims in supposedly serious hearings demonstrates mediocrity and lack of interest in the subject. As I said above, the principle effect we can be sure of is

Sweden’s law can be said to have given whore stigma a new rationality for social workers and judges, the stamp of government approval for age-old prejudice.

Increases in stigma, social death and excuses to disqualify women who sell sex as autonomous beings are dire effects to a piece of legislation that emerged from a goal to achieve Gender Equality. Utopian visions can backfire, and this one has.

For another of my views of Sweden’s present State Feminists see Extremist Feminism in Swedish government: Something Dark

–Laura Agustín, the Naked Anthropologist

Sex at the Margins: holiday gift or way to escape the celebrations

zedcoversharpandbrightSex at the Margins: Migration, Labour Markets and the Rescue Industry was published by Zed Books in London in 2007 and is distributed in the US through Palgrave Macmillan. I blog often about issues covered in the book, and many of my published articles are available on this website, but to get the full picture, to see how the different topics join up, you need to read the book. As I said in Dear Students of Sex Work and Trafficking, my ideas can’t easily be boiled down to bullet points or a FAQ.

This book is not out of date. Listening to recent arguments against allowing women to sell sex in France it struck me I would be making the same analysis as the one I made ten years ago if I were doing the research now in Europe. Abolitionists and other Rescue Industry folks fail to comprehend what motivates migrants just as hard-headedly as they did 20 years ago, when my attention was first caught by them. It would seem that middle-class Rescuers are blind to the lack of options available to so many migrants and refuse to believe they have learned about life through experience, instead projecting their own feelings without even a pretense of listening to them.

What study after study has found all over the world is that migrants often prefer to take up riskier, better-paying jobs when the alternatives also offer low prestige and much less money. In the course of my wanderings to try to understand, before it could be called research, I learned that many women not migrating look at the world and their places in it in the same way, and that has not changed either. The margins in this book are occupied not only by migrants but lots of people who haven’t travelled anywhere.

Although Sex at the Margins sells steadily without getting any real promotion and is on many university reading lists, you are unlikely to find it in bookstores. But it is easily available to buy online in several formats:

Happy reading or listening!

–Laura Agustín, the Naked Anthropologist

What does the French prostitution law mean? Denial of consent

Borgen Season 3 Ep 25

At a conference on Sexual Citizenship and Human Rights the other week, I binned the talk I had prepared and instead gave a version of Sex at the Margins: Migration, Labour Markets and the Rescue Industry. It turned out both the other speakers on the panel were to address trafficking, one as a straightforward Rescue-Industry member, and I’m not capable of watching an innocent audience listen to that stuff without speaking up.

My new talk was called Denial of Consent, because previously at this event consent was mentioned continuously as a key human-rights concept in European sexuality law. How telling, then, that European specialists declaim adolescents’ right to consent to have sex at the same time that other Europeans declaim ever more often that most adult women and trans who sell sex have not consented. In anti-trafficking campaigns the claim is very often that these victims cannot speak/have no voice giving an excuse for others to ‘speak for’ them.

In Prostitution Law and the Death of Whores I focussed on the mechanism by which Rescuers – feminists, social workers, politicians, police – discredit what adult women say about their experiences of selling sex, thus disqualifying them as subjects in a discussion about their own fates. What they say varies widely, of course, but rather than engage in seeking policy that would allow individual experiences to become central and rather than listening with interest to what sexworker activists say and finding migrants to talk to, they claim to Know Better how they should think and feel. The mainstream television series Borgen included a scene in which the non-sexworker experts on a Copenhagen panel discussion of prostitution interrupt and scoff at the sole sexworker participant, demonstrating how well-known the mechanism of disqualification has become (photo above from Season 3, Episode 25). Refusal to believe in the consent of women who sell sex also contradicts widespread anti-rape campaigning that puts consent at the core of sexual relationships.

The law to be voted in France’s Assemblée today (4 December 2013) is the product of years of process and politicking, not only in France but in certain feminist networks in Europe. In April 2011 I wrote Europe’s anti-prostitution initiatives multiply: EU itself and now France, linking developments to the European Women’s Lobby campaign for A Europe Free from Prostitution. Last month I wrote, with Thierry Schaffauser, about how the testimony of sexworker activists have been deliberately disqualified from consideration by politicians and certain feminists in France. This is accomplished by claiming these activists are a privileged elite selfishly putting their own interests above those victims of sex trafficking said to be ‘voiceless’ and requiring others to speak for them. Alice Schwarzer, currently campaigning against Germany’s law regulating prostitution, referred to them recently as ‘a few cheerful prostitutes’, of no consequence compared to the miserable 95%.

It’s now 20 years since I first wondered how this refusal to listen operates, at a time when I lived far from Europe amongst very poor women, many of whom were thinking about travelling to Europe. Some already sold sex at home, many were thinking of doing it abroad, others did not want to sell sex but work as live-in maids. This means that my first thoughts and feelings were attached to a specific real-life situation in which I had no axe to grind, no interest one way or the other. In terms of research on women who sell sex I even had what can be called a control group – women of the same cohort who didn’t sell sex. I was unaware a conflict existed within feminism on the topic, I hadn’t read books about prostitution. I was just as interested in what women said about being maids, and I still am. I’ve commented frequently on how my original research question, before I knew what research was, really, concerned the presumption by middle-class women that they Knew Better than sex workers what they should do with their lives. When I studied for a Master’s and then a doctoral degree my focus was never on migrants but on people wanting to rescue them, and after some six or seven years I felt I had answered my original question in several ways. Read Sex at the Margins for details.

I have followed events closely in Europe now for 15 years, living in several different countries and visiting many others, sometimes for extended stays. France is a country I have known since a first school trip from London to Calais, maybe in 1961, and since then I have spent a lot of time there. So i closely watched the action in France’s Assemblée last Friday – not the rhetoric, which I know by heart, but the tones and nuances of speech by the proponents of the law. The auditorium was nearly empty, but all politicking was over; what happened on the floor was not debate but the formal rhetoric of presenting a proposition. Any suggestion from the opposition that the law was sloppily conceived was rebutted with arch-seriousness about how long and carefully proponents had worked on it. The media were accused of missing the point, said to be not penalising clients but protecting women who sell sex.

I do understand what Najat Vallaud-Belkacem, France’s Minister for Women’s Rights, wants to do. I’ve studied in depth what this one kind of feminism wants to achieve, i see how marvellous it sounds – a world without prostitution, a France in which State Feminism takes a daring step towards Gender Equality. Vallaud-Belkacem herself is a very different face for abolitionism from the more embittered and older radical feminists we’ve become used to: Gunilla Eckberg, Melissa Farley, Janice Raymond, Alice Schwarzer and others in every country. She is younger, prettier and was born in a colony, Morocco. French campaigneers have not leant on anti-trafficking rhetoric but on the classic idea that prostitution is a patriarchal institution that must be abolished – the arguments I read when I first started my formal studies in the late 90s. Unfounded numbers of trafficking victims are thrown out, yes, but I read the French effort as being more serious than that. The thing is neither slapdash nor hysterical but part of a sober attempt to change the European panorama, to shift the gaze from small-population Nordic countries never seen as important European players to the continent, to France – to the heart of real Europe. I see this shift as game-changing.

On the other hand, the reason i wrote Sex at the Margins still holds; nothing has improved for sex workers or for people called trafficked or for undocumented migrants in Europe. The anti-trafficking movement has diverted attention and money into everything but benefiting the women pitied in the first place. Campaigners have yet to comprehend how migrants, and a lot of other women, feel about doing high-stigma, risky, better-paying jobs – especially when the other options are practically non-existent. Rescuers’ fundamental project insists on the need to force people into leading lives considered better. It would appear they are incapable of imagining that others are different from themselves, that migrants perceive their options on the basis of their own life experiences and goals. The question is much bigger than Do you like selling sex? rather it is how the range of an individual’s needs, from sleeping patterns to children’s school schedules and the desire for consumer goods may lead them to prefer selling sex to everything else Rescuers can offer. In fact they offer little, which victims and non-victims alike understand.

Few sex workers are attracted by ‘exit strategies’ or ‘diversion programmes’. They hate being low-paid, disparaged, disrespected cleaners, nannies and maids. They don’t want to return to their countries as failed migrants. They don’t want to be poorer again. The sex act may be something they adapt to, learn to enjoy or close their eyes and endure, but if doing it provides more freedom, autonomy, flexibility or hope then it can be preferred, whether people were born in France, China, Nigeria or Brazil. The majority have consented to sell sex, somehow or other, to some degree. Insisting that they leave the milieu when there is so little to offer them is the opposite of kind. In the Rescue Industry protagonists are those who appoint themselves to ‘accompany’ victims out of the life, not those being saved. The consent of adult women is denied en masse.

The French law, apart from the fine of 1500€ for clients arrested the first time, is all about Rescue. The frame is France does not welcome prostitution, meaning prostitution must cease to exist there. It’s estimated at least 80% of sex workers in France moved there from somewhere else, some with the right to remain and look for other jobs. Other migrants are offered 336€ a month for six months if they promise to stop selling sex; since this is far from enough to live on it’s obviously hoped they will leave more quickly, moving to someone else’s country, putting the proposition in the NIMBY tradition – Not in My Back Yard. Street soliciting, outlawed by Sarkozy in 2003 but for many years tolerated or enforced unevenly in different cities, would be permitted again. The law’s backers claim this to be a kind step, but street sex workers say clients will only insist on going to less accessible, more dangerous places to have sex. Besides, local ordinances against street soliciting can be and have been passed at the city level; Lyon is an example.

Logistically the law was informally voted on last Friday. Today is the formal vote. If it passes it is sent to the Sénat, where two scenarios are possible: It passes and goes into effect or it is rejected and sent back to the Assemblée with amendments. In the latter case, the Assemblée vote on a new version that goes back to the Sénat. If the Sénat reject that, a commission paritaire would be named, half from the Sénat, half from the l’Assemblée. The version produced by this commission would then be voted on by the Assemblée, who have the last word. (Thanks to Morgane Merteuil of STRASS for clarifying this process. See their website for other information).

I have loads of links to videos and articles I’ll try to put up soon.

–Laura Agustín, the Naked Anthropologist

Contentious and contradictory: Prostitution-law campaigns in Europe

See this perfectly ordinary building? Most sex is sold here, out of conventional flats and apartments, anywhere in the world. The photos of women on the street beloved of dull editors teach that sex work is in the street, and the other photos editors use, of women sitting on barstools, teach that whatever’s not in the street is in brothels or sex clubs. On the contrary, of the many millions worldwide who sell sex of all kinds, most undoubtedly operate discreetly via telephone from their own residence or someone else’s, in the conventional housing we all live in. The photos here are European examples because a conference I’m speaking at speculates about Europe. From the website:

Sexual Citizenship and Human Rights: What Can the US Learn from the EU and European Law?

22-24 November 2013
University of Texas at Austin Law School
Eidman Courtroom, Room 2.306
727 East Dean Keeton Street
Map

The conference will focus on several difficult issues at the intersection of sexual self-determination and human rights, including same-sex marriage and family, the potential and limits of anti-discrimination laws, transgender rights, sex work and trafficking, youth sexuality, pornography as it affects minors, and the regulation of sex offenders. Individual papers will explore European and American attitudes and practices on each of these issues, with the goal of presenting new conceptual paradigms for future reform efforts. The conference brings together academics, practicing attorneys and therapists, state policy makers, and activists from various points of view.

Attendance is free but registration is required. Full programme

Saturday 23 November
5:15-7:00 p.m. Session Six: Sex Work, Migration and Trafficking

Laura Agustín

Contentious and Contradictory: Prostitution-law Campaigns in Europe (30 min)

Despite the sex-industry’s proliferation into areas where prostitution laws hardly apply, Europeans quarrel tirelessly over which law is correct. Notions of how to protect and serve women compete: 1-the Swedish/Nordic model, which prohibits buying sex whilst allowing its sale, holding that prostitution is violence against women and an absolute impediment to gender equality; 2- regulationism (partial legalisation), which favours allowing middle-class commercial establishments (clubs, bars, brothels) and prohibits street prostitution; 3-decriminalistion, which demands removal of all laws that penalise sex work and favours independent work. Ill-informed campaigns about sex trafficking obstruct pragmatic discussion of now dysfunctional migration laws. Essentialist notions of national sexualities compete with Europeanist proposals, and academic claims about ‘evidence of harm’ muddy the waters. The result is a constant barrage of contradictory messages.

I am not a habitual conference-goer. I do not like to sit passively all day or listen to short versions of deep topics and I have never found the kind of socialising that happens enjoyable. I also hate flying in, living in a hotel and flying out, seeing and feeling nothing of the location but university halls, hotel salons and predictable tourist sights. (I’m going to this thing because I can stay a week, so if you are in Austin…) And now that the law penalising men who buy sex is going to pass in France, I’ll have even more to say than I planned when I wrote that abstract.

I reject reductionist ideas about national cultures and have long thought of myself as a sort of anthropologist of Europe. I believe the move of the law to continental Europe changes the game. I personally am not surprised, perhaps because I’ve lived and spent lots of time in France, Spain and Italy and experienced the same feelings and arguments on the subject of prostitution everywhere. Particularly I’ve experienced the same feminist battles in the same tedious war for coming on to 20 years, so I don’t subscribe to the idea that a few Swedes caused all this client-hating. Once in Valencia I was asked by a renowned Socialist lawyer if I was in favour of torture and arms-trafficking, given my opposition to the present sex-trafficking crusade. I moved away from Madrid because the abolitionist feminists there not only drove me round the bend but made me nervous for my own safety at one event. That was the one where a French woman boomed out We don’t have to talk to prostitutes to know what prostitution is. When I was evaluating anti-violence projects for the European Commission, a Belgian at the European Women’s Lobby denounced me to the director as morally inappropriate, losing me the job. All these attacks took place ten or more years ago, long before Sex at the Margins came out.

After Italian media picked up last week’s story about France, an Italian abolitionist published an attack on me and Thierry Schaffauser entitled Negazioniste della tratta e attori porno smemorati because, as Mira Sorvino’s pals said, I am a Holocaust Denier. Someone seeing the recent attack wrote Questa Augustin è una criminale, in poche parole. [Other Italians responded with defence immediately, more on that another time.] Some educated, feministically-inclined women and men have deplored sexworker-rights ideas in every culture, and others oppose them everywhere as well.

Swedes developed this particular law, but other laws, other ordinances, other police rules have attempted to destroy prostitution before, and not only because it is a social nuisance in the eyes of some but because it is considered wrong. Women who sell sex are often now talked of as victims rather than criminals, increasingly even in the USA, where they are actually criminals by law. The whole premise of the Rescue Industry is to save innocent people from sex-exploiters, with actions that make sense inside all sorts of religious traditions. Schools to re-educate and intimidate clients, fines for kerb-crawling, posting of men’s photos on websites to shame them are descendants of late 19th-century campaigns that had activists running after prostitutes and their clients in the streets. The law can win in the Irelands and France as well as Norway, Iceland and Sweden because the concepts being promoted resonate amongst moral crusaders in all these societies. When the law doesn’t win somewhere in one parliamentary vote it may win on another occasion, because campaigners certainly do not give up just because they did not win the first time.

Last week I mentioned feeling we were moving into a period of Social Purity, which some objected to. A week later I still feel that way and have gone back to re-reading some texts on the subject I first read more than ten years ago. Will report back.

–Laura Agustín, the Naked Anthropologist

France anti-prostitution crusade succeeding, rights activists disqualified from debate

Not so long ago the French would shrug and sigh about prudish societies where sex could still provoke scandal, scoffing at melodramas acted out in the USA by politicians caught doing something opposed to so-called family values. Dominique Strauss-Kahn used this tradition with his claim to be engaging in ‘libertine activity’ when he paid for sex at parties. Now this is changing, not only because of Strauss-Kahn’s continuing saga but because the French parliament is set to pass a law against buying sex that was previously associated with countries to the north.

A couple of years ago I wrote Europe’s anti-prostitution initiatives multiply, discussing France in the context of the European Women’s Lobby campaign for a Europe Free from Prostitution. UN Women National Committee Sweden recently called this ‘an issue that divides the world, and where the Northern European and the global women’s movement fight for recognition of fundamentally different values.’ Perhaps now France will feel more northern than southern Europe.

In networks of activism for sex workers’ rights and better commercial-sex laws, the bill set to pass in France has been a focus of campaigning for some time. Many unfamiliar with the subject cannot believe their ears when told about the contradictory law known as the Swedish or Nordic model, which prohibits the buying of sex while allowing it to be sold. In Prostitution Law and the Death of Whores I said:

Yes, it’s illogical. But the contradiction is not pointless; it is there because the goal of the law is to make prostitution disappear, by debilitating the market through absurd ignorance of how sex businesses work.

Although a lot of activism now takes place via social-media websites, sometimes an email is better. Thierry Schaffauser sent the following ideas in a message about the current situation in France to an activist list. I have added links he provided and edited so that outsiders to these conversations may understand. The full text of the proposed French law can be read here: Proposition de loi renforçant la lutte contre le système prostitutionnel.

Dear all,

I think what we fear is going to happen.

The Socialist party introduced the bill, which was co-signed by all other parties affiliated to the Socialists as well as the Communist and Left parties, so there is already a majority in favour of the law. The right wing might vote with them as well. Even MPs who are against the law will probably vote for it, out of party discipline and to avoid being labelled as sexist, pro-pimp and pro-prosti-killers by feminists (prosti-tueurs is the new name they give to men who buy sex).

In parliamentary hearings two former prostitutes were invited to speak, both affirming the shame, degradation and self-destruction of prostitution. Current sex workers were not asked to testify; one of us spoke along with the health organisations. We have held many demonstrations and shown all the evidence, but we are ignored. The sponsors use flawed evidence and anonymous testimonies; they don’t care about NGOs or research.

Sponsors of the bill claim all the time that 90% of prostitutes are victims of trafficking. This percentage may be their estimate for non-French sex workers, not trafficking victims, but abolitionists don’t distinguish between the two. No source is given for the figure. All migrants are defined as trafficked.

Sex workers who oppose the bill are accused of being a non-representative and privileged minority, so selfish that we defend our own interest and those of pimps and willing to sacrifice the majority of poor victims of trafficking and rape. They insist they will not pass a law on behalf of sex workers who claim to consent to prostitution. They say that our consent is flawed due to poverty and other constraints, and believe that if we were to leave prostitution and go into therapy we would recognise that we had lied to ourselves and that prostitution is, in fact, harmful.

Migrant sex workers from all parts of the world increasingly join the sexworker union STRASS, but they don’t participate in public debates because of the language barrier and the stigma. During our last demonstration there were many migrants, but they were ignored by mainstream media. The bill would make it possible for migrant sex workers to get a six months’ residence permit on condition they agree to stop prostitution.

Sponsors of the law don’t care that only 22% of the French population are in favour of fining clients 1500€, because they say in Sweden the law succeeded in changing people’s minds about prostitution. They share the same goal to educate people in France. The bill would mandate school programming to teach that buying sex is like rape and that prostitution is degrading.

The bill says street soliciting will be permitted, but local by-laws can be passed to maintain public order, so sex workers would not even be decriminalised.

The bill would instruct Internet Service Providers to alert authorities and give power to block access to websites suspected of profiting from prostitution, which means even escort advertising could be targeted. One MP said it would be possible for police to use our phone numbers, which we fear means they could listen to conversations in order to identify and arrest clients and lead to forced entry into our homes and workplaces.

Sponsors of the bill don’t even listen to police, who say criminalising clients would be too difficult to implement and would divert efforts to combat trafficking.

A few days ago a group of reactionary right-wing men started defending the right to buy sex in a very sexist manner. They are being widely reported in the media, and sex workers who oppose the bill are made to look as if we side with them, which is terrible for us.

I don’t know what to do now.

See La pénalisation contre-productive for more on the bill from Thierry Schaffauser.

Many of Thierry’s comments illustrate how certain social actors are disqualified from participating in debates, including when their own welfare is at stake. The most peculiar idea pushed by abolitionism is that there must be a single interpretation for the act of selling sex, that all who do it must agree about the experience. In the case of sex workers who do not want their clients penalised, crusaders give a range of excuses for why their opinions are not relevant, appropriate, serious or believable, allowing their exclusion from debate. Somehow prostitution has come to be a subject where disqualification and discrediting are major tactics for winning political campaigns, where crusaders aggressively dismiss women, men and transgender people from attempting to tell their experiences. The most extreme disqualification goes to the voice of anyone currently selling sex:

Aucune personne prostituée pendant qu’elle exerce la prostitution ne dira jamais qu’elle est contrainte, jamais. Tout le monde effectivement dit que ‘je le fais volontairement’. Ce n’est qu’au moment où la prostitution s’arrête que les personnes disent en fait ce n’était pas ce je disais. – Danielle Bosquet

This authoritarian trump card permits anyone claiming autonomy in selling sex to be dismissed on non-provable ‘brainwashing’ grounds. See Prostitution Law and the Death of Whores for more on how disqualification works.

The turning of all migrants who sell sex into victims of trafficking is what drove me into reading and research in the late 1990s. Sex at the Margins: Migration, Labour Markets and the Rescue Industry is the result of that research, along with articles in academic journals that opened the door to a new field of study. Moral entrepreneurs disqualify this work, too, as exceptional and irrelevant.

The French legislation is highly repressive in many ways. That it is sold as morally righteous confirms my feeling that we have moved into a period of Social Purity, the name given to a movement in Anglo countries in the late 19th century, in which the pursuit of prostitutes and their clients was a principle activity. The difference now can be seen in clauses to the French bill that would increase police power by allowing more surveillance of telephones and possible blocking of Internet sites where sex is offered for sale. The Rescue Industry now propose to save us from even the sight of advertisements considered to foment prostitution; we are all to be re-educated and rehabilitated for our own good.

–Laura Agustín, the Naked Anthropologist