Silly Media Coverage

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If you can read this, you’re too fancy to matter. (image courtesy of The New Inquiry)

Earlier this year, The New Inquiry published this quiz, “Are You Being Sex Trafficked?” which appeared in an earlier form here on Tits and Sass. Katha Pollitt hinged part of her “Why Do So Many Leftists Want Sex Work to Be the New Normal?” essay on the imagined qualities of TNI’s writers and audience:

Of course, if you are reading the New Inquiry, chances are you’re not being sex trafficked; if you’re a sex worker, chances are you’re a grad student or a writer or maybe an activist—a highly educated woman who has other options and prefers this one. And that is where things get tricky. Because in what other area of labor would leftists look to the elite craftsman to speak for the rank and file? You might as well ask a pastry chef what it’s like to ladle out mashed potatoes in a school cafeteria. In the discourse of sex work, it seems, the subaltern does not get to speak.

The problem is not that the subaltern was not getting to speak, but that Pollitt was unable to listen because of her own ideas about how trafficking victims should present. We asked Tara, the author of the quiz, to respond.

On April 2nd I was at the Freedom Network’s Human Trafficking Conference in San Francisco speaking to a group of law enforcement and service providers about how to do outreach to people who are trafficked in to the commercial sex trade. I was there as part of a federal program designed to offer the experience and expertise of sex trafficking victims like myself with the goal of improving services to other sex trafficking victims. The other survivor presenting and I both had extensive experience as youth involved in the sex trade, as adult sex workers, and as social service providers. We spoke of our experiences with law enforcement and service providers and made recommendations to those present about how they could best provide outreach to sex trafficking victims.

At the end, the facilitator flipped through our feedback forms and laughingly told us that one person thought that our presentation hadn’t been about sex trafficking at all. Apparently there are rules for being a good victim: 1. Victims should cry 2. They should talk about horrible things done to them by criminals, but not by the police 3. They should not have opinions, and 4. If they do have opinions, they should present themselves as traumatized enough so that those opinions are easily discountable. If victims don’t behave this way, their status as victims can be called into question. [READ MORE]

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(Photo by the Edinburgh Eye)

(Photo by the Edinburgh Eye)

Last week in Cleveland, Gina DeJesus, Michelle Knight, and Amanda Berry escaped from Ariel Castro’s “house of horrors”  where he imprisoned the women in a nightmare of rape and torture for almost a decade. Castro has been arraigned on four charges of kidnapping and three charges of rape. The courageous women escaped with the help of Charles Ramsey, a neighbor who broke into the home after hearing Berry’s screams. A charismatic man, Ramsey became an instant celebrity after declaring he knew “something was wrong” when he saw that a “pretty little white girl ran into the arms of a black man.”

Everything about the Cleveland kidnapping case—from Ramsey’s critique of race to the captive women’s histories of abuse—has stirred important conversations about domestic abuse, sexual abuse, police incompetence, and race. Unsurprisingly, for those of us who follow trafficking hysteria,  it’s also inspired a lot of talk about sex trafficking.

[READ MORE]

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screenshot composite from The Onion

screenshot composite from The Onion

The Onion posted a story last Wednesday headlined “Stripper Thinks Customer Flirting With Her.” You can get the gist of it from the headline; it is funny for the first, most obvious reason, but also because it’s a little true and sometimes strippers do think customers see them as human. While increasingly vicious as its satire becomes reality at a depressing pace, The Onion is more often than not gentle towards strippers. While we normally have more unfunny shit anti-stripper humor to rant about than not, we also enjoy pointing out examples of stripper and strip club-based humor that don’t rely completely on dehumanizing or mocking us. I’m sorry to kill all the funny by talking about it, but to crib from a Flann O’Brien quote I just read in a discussion of satire, we’ll chance it. For once, it’s nice to read humor about strippers that doesn’t joke about us as dead bodies, talk about our deadbeat boyfriends, or play on our assumed lack of parental supervision.

The main trick The Onion utilizes is taking an accepted stripper artifice and running with it to an absurd literal conclusion. This contrasts with their mode of treating a non-event as a news story; for instance, Stripper In Dressing Room Ignores Girl Crying On Cell Phone or Stripper Who Said “No, I Don’t Have Any Body Spray” Was Lying would fit the format of their office stories, but they’re too strip club-specific to work for a broader audience as workplace jokes. The writers instead must deal with stereotypes in the same way they deal with those of athletes (“Pro Athlete Lauded For Being Decent Human Being”). As I looked through their stripper story archives, I was pleasantly surprised to realize their stripper jokes relied more on absurd literalism than mockery.* Here are the ten best of the bunch. [READ MORE]

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Smith didn’t just consider it irrelevant to ask these women what the law has meant (and hasn’t meant) to them. She also refused to engage with the many sex workers who tweeted her to point out this omission […] She allowed police officers – people who see it as their mission to drive sex workers out of business, people who have a long history of using sex workers for their own ends in all sorts of nefarious ways (yes, even in post-criminalization Sweden)  to define their experiences for them. I have a few words for that type of reporting. ‘Feminist’ isn’t one of them. 

Wendy Lyon responds to the silencing of sex worker voices in The Independent columnist Joan Smith’s whorephobic discussion of criminalization in Sweden this week. Another excellent response from Jem of It’s Just A Hobby here

 

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A grisette, a young 19th century working-class French woman, like Fantine ("La Grisette" by Robert Richard Scanlon, image part of public domain)

A grisette, a young 19th century working-class French woman, like Fantine (“La Grisette” by Robert Richard Scanlon, image part of public domain)

Les Miserables translates roughly as “The Downtrodden.” Fantine is one of these downtrodden, a young working-class grisette who hides her out-of-wedlock child to obtain respectable employment. When her secret is discovered, she is thrown out of the factory. In desperation, she sells her hair and her teeth, and finally, reluctantly, she sells sex. (Incidentally, she may not be the only major character in the novel who is involved in the sex trade: It is implied several times in the novel that when M. Thenardier involves Eponine in his criminal exploits that this includes pimping her out.)

A contemporaneous researcher surveyed Parisian sex workers, and while he goes on at length about his own prejudices, he also gives some data, including reasons cited for getting involved in sex work. This data doesn’t really confirm his biases,which might indicate its validity, at least insofar as he believes laziness, vanity, parental “corruption” and women forgetting “their most sacred of duties” (huh?) are to blame for prostitution. In any case, Fantine’s story (“brought to Paris and abandoned by soldiers, clerks, students, etc.”) was commonly cited—by a little less than 10% of respondents—and the bulk of the rest were orphaned, or kicked out/ran away from home. The single most commonly cited reason for turning to sex work, though, was poverty (i.e. doing it for the money, duh).

Today, many confused feminist commentators, including Anne Hathaway, refer to the character as someone caught in “sexual slavery,” linking Fantine’s plight to the term “sex trafficking.” But Fantine is not a sex trafficking victim and to call her such is to profoundly miss the point of the story. In fact, the co-option of a survival sex worker’s story to fit an agenda that leads to the oppression of all sex workers is itself exploitative. You might note, as quoted in the article linked above, that Victor Hugo also refers to Fantine as a slave, but I believe this is more clearly metaphorical on his part, since he explicitly names “hunger,” “cold,” “loneliness,” “abandonment,” and “privation” as the “slavers.” Interestingly, Hugo himself was rather well known for his sexual exploits with his wife, long-term mistress, short-term mistresses, his maids, and, yes, with many sex workers. So, Hugo was himself a client–a fact which those who would use Les Miserables as an anti-trafficking text are presumably unaware. [READ MORE]

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