Ah, those dreams about crying tears of sperm—a sure sign of burnout (.gif made out of screenshot of House of Pleasures)
House of Pleasures (also called House of Toleration or L’Appolonide: Souvenirs de la Maison Close in its native France), directed by Bertrand Bonello, is a film depicting the last year of a legal French brothel, a maison close, at the turn of the 20th century. While the film does predictably illustrate the old prostitution-is-inherently-miserable motif, sex working viewers will find much to enjoy in the close examination of brothel history and the dynamics of women’s spaces that the movie offers. Then, of course, there are the costumes and the intense outfit envy they engender in any hooker with a pulse. The brothel workers wear diaphanous, clinging gowns that look like proper dresses in shadow but reveal their transparent naughtiness in candle light, and look even more temptingly gorgeous draped along with their wearers on the lush upholstered furniture of the maison. These elements, along with the sharp dialogue that director Bonello gives the workers, kept me watching, even when the crude, supposedly “feminist” analysis and the all-too-voyeuristic violence against sex workers he inserted into the movie made me want to hurl my remote control at the screen.
C’mon! Take this scene, for example:
Client: [After long, tedious description of the plot of H.G. Wells’ War of the Worlds—this guy is obviously the Victorian antecedent of people who blurt out spoilers] Have you read it?
Brothel Worker: No. My only two books are Sade’s diaries and the Bible, and I don’t read the Bible.
My kind of girl!
And at first I thought that House of Pleasures might provide the audience a nuanced economic analysis of its protagonists’ work: Early on in the movie, it’s made clear through a close up of the madam’s ledger book and the women’s anxious conversation among themselves that most of the workers are deeply in debt to the house. Throughout the narrative, the women and the brothel itself struggle to survive in the face of the crushing reality of a raised rent. There are even some interesting insights about the unpaid emotional labor involved in the work, as it’s implied that in this upscale environment, what’s being sold as much as the sexual services themselves is a cheerful, carefree attitude of refined femininity. While the women tally their success at the end of the night by the number of men who took them upstairs, they must linger for hours in calculated languidness downstairs, making conversation and cozying up with idle clients, playing board games with them and seeing how many party tricks can be performed with a champagne flute. “Try to be joyful,” the madam chides them at the beginning of the evening.
The Invisible Men Project, a tumblr-turned-Glasgow-art exhibition, supposedly reveals the previously unknown attitudes of men who engage the services of sex workers. The project was launched by the Glasgow Violence Against Women Partnership who come off as bonafide in their intention and achieve poor results. They do this by constructing a poorly designed mask (a faceless one, because sex workers are faceless, right?) and plucking quotes from the worst reviews written by clients. They paint this in the same manner an artist might paint a mask for a masquerade—with the idea of presenting cryptic truth through ambiguous art.
The Invisible Men Project is a propaganda project that fails as a creative project. They have painted the “faceless” sex workers with the words their clients use for them. As if the client’s opinion even matters. As if the sex worker’s worth weighs solely on their clients opinion about them. They haven’t even thought to use the words of the sex worker in question, they just assumed that the client’s opinion about their work resonates similarly.
Bravo to the Invisible Men Project for creating a space to glorify the misogynist attitudes of these men. And they are glorified. Highlighting their words does nothing but promote their behavior. They’re not ashamed—if they were, they would never had posted their reviews in the first place. The curators are completely aware that attaching a price tag to each piece will further shock their audience, especially if that price seems low. They don’t bother to put the prices in a context that allows for regional or socioeconomic differences.
The sex industry is competitive in its very nature. It’s not odd for fake reviews to be written, especially from the direct competition. Or for them to be exaggerated by a disgruntled client. This often happens because these business dealings are not in the economic mainstream (depending on the type of legal framework the country functions under). Every sex worker and every punter knows to take reviews with a grain of salt. The public doesn’t always know this, and the Invisible Men Project doesn’t bother to mention this. [READ MORE]
(Image via the Stigma Project)
With thanks to members of SWOP-USA
Laws that criminalize HIV exposure are supposed to benefit public health, but in practice are extremely harmful to public health and to the targeted HIV-positive individuals. Sex workers are highly vulnerable to these laws, which sometimes target HIV-positive prostitution specifically. Many require forcible HIV testing, and sometimes they simply criminalize HIV but in reality are applied to sex workers more frequently than to other populations.
The criminalization of HIV-positive sex workers and mandatory post-arrest HIV testing arguably violates international human rights treaties signed by the United States. Treaties with applicable provisions include the International Covenant on Civil and Political Rights (ICCPR) and the International Convention on the Elimination of All Forms of Racial Discrimination (ICERD), specifically their provisions on privacy, rights to equality before the law, and sanctions against inciting hatred and racial bias. Recent forced HIV testing in Greece provoked outrage among international human rights organizations such as Amnesty International and Human Rights Watch. WHO/UNAIDS (World Health Organization/the Joint United Nations Programme on HIV/AIDS) made a statement opposing forced testing. It is widely accepted that best practices for HIV testing, with the best public health outcomes, involve three key principles—consent to testing, the provision of counseling before and after testing, and confidentiality of results. The imposition of felony offenses on individuals who are said to be engaging in sex work while living with HIV punishes members of already vulnerable communities. They are prosecuted even when they use condoms and engage in less risky forms of sex with their partners, sometimes even if they have disclosed their status to their partner. Information about their HIV status, sometimes accompanied by photographs, is often distributed widely by the media in their communities, placing arrestees at risk of retaliation and other abuse. This incentivizes avoiding testing and does nothing to encourage treatment or safer sex practices. [READ MORE]
via Flickr user Craig Walkowicz
One of the many questions OkCupid users can answer to determine compatibility with potential mates is “Should prostitution be legal?” The answer options are:
- Yes, absolutely
- Yes, only if it were regulated
- I don’t think so
- ABSOLUTELY NOT (emphasis theirs)
In my four years of using the site, I’ve noticed that those who choose answer “2” frequently add something in the comments about regulations being necessary to protect workers from harm. Somewhat less frequently someone comments that regulations protect the health and general well-being of the public. My sample size is, of course, limited, but that thinking isn’t all that different from members of the general public who support legalization. Legalization, the thinking goes, would protect the public from the perceived health risks associated with prostitution by mandating testing, provide states with tax money (which relies on the false assumption that sex workers don’t currently pay taxes) and would control when and where sex work could be done. And, if prostitution was legal, sex workers would be safer because they would feel more comfortable utilizing the criminal legal system.
What they forget is that we have an example of legal prostitution in the United States: regulated, licensed brothels in the state of Nevada. While legalization provides benefits to the state, the workers are still treated as second-class citizens. Nevada has been home to brothels since the late 1800s, and the first licensed brothel opened there in 1971. Currently, there is no statute explicitly stating that prostitution is legal, but under state law, counties in Nevada with populations under 400,000 can allow brothels. These brothels are the only places in the United States where one can engage in legal prostitution, and the people doing this work are governed by three different sets of regulations: state laws, county laws and brothel rules.1 While the state laws are easy to access and review, county laws are less so, and brothel rules are not available to the public. The small size of the counties and towns that the brothels are in means that rules frequently change depending on the mood of the sheriff. This form of legalization is a combination of modern business law and Wild West attitudes. [READ MORE]
The Emperor’s New Clothes (Illustration via Commons, by Helen Stratton)
Once upon a time, there was a cold little kingdom in the north—we can call it Swedala. Now, you might not believe in magical spells, frogs that turn into princes, or other imaginary things. But believe me when I tell you that in this kingdom people were living in two parallel worlds so different they might as well have been different universes.
The emperor who ruled the country had, for the longest time, tried to erase any individual forms of expression among the people, aiming for a kingdom where each and every person lived the exact same life as their neighbor. Now, you might think that the emperor was an evil man, but he was actually a simple soul, worried about receiving love and worship from his constituency. To achieve that he hired a stable of advisers. They assured him that in order to receive the approval of the people as well as the admiration of neighboring kingdoms, it was necessary to repair the very fabric of society. They told him that magic rules to control the population were the only way that could be achieved. Sometimes the rules seemed unnecessary, complicated, or harsh to the emperor. But the few times he questioned them, it was insinuated that he might not understand the brilliance of the golden rules, for only smart men could truly grasp their innovative greatness.
Those who learned at a different pace were locked up and denied the right to have children. Others who chose to use gold dust to enjoy life were left to die in the streets, and alternative ways of expressing what it meant to be a human being were punished severely. So all those who wished to stay the way they were had to hide in the parallel world of shadows where no one could hear them—even though they could be seen, people knew to ignore them as if they were invisible. At times the emperor had doubts about this being the right way to treat the kingdom’s citizens, but he was afraid that the advisers would find him a simpleton, and quickly pushed away his doubts.
A particularly evil adviser, the adviser of state feminism, had decided that yet another group should be sent to the shadows of the parallel world. This time it was those who provided pleasure in exchange for gold. Pleasure was seen as something that only had value if it was provided for free. The adviser of state feminism assured the emperor that if he banished these people, all the neighboring kingdoms would not only admire but eagerly line up to emulate his magic rules. The people in Swedala applauded this new idea, as they never questioned the emperor’s wisdom, but in the shadows the pleasure providers feared for their very existence.