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The Truth Will Come Out: An Interview With Jill Brenneman and Amanda Brooks

Bruises Brenneman sustained from one of the beatings she suffered at the hands of men hired by Isgitt. (Photo by Amanda Brooks via her blog, courtesy of Amanda Brooks and Jill Brenneman)
Bruises on Brenneman’s back from a beating she suffered at the hands of Isgitt’s hired men. (Photo by Amanda Brooks via her blog, courtesy of Amanda Brooks and Jill Brenneman)

Interview co-authored by Josephine and Caty

Content warning—the following contains descriptions of extreme injuries and rape suffered by two sex workers due to a campaign of violence by an abusive client, as well as an account of child abuse.

Jill Brenneman and Amanda Brooks are veterans and heroines of the sex workers’ rights movement.  As a teen, Brenneman suffered years of of brutal abuse in which she was coerced into working as a professional submissive. In the early aughts, Jill made an amazing conversion from membership in the prohibitionist movement to sex workers’ rights activism. She set up SWOP-EAST from the remains of an anti sex work organization she’d led. SWOP-EAST grew to be one of the most vital sex workers’ rights organizations of the era. Brenneman was also a frequent contributor to early sex workers’ rights blogs like Bound Not Gagged.

Amanda Brooks is the acclaimed author of The Internet Escort’s Handbook series, the first one of which she published in 2006. They served as an important resource for escorts advertising online back when there were few other how-to sources on the topic. She was also one of the earliest escort bloggers starting in 2005, writing entries brimming with eloquence and common sense at After Hours.

The two fell off the map recently.

When they returned, we were shocked to read Brooks’ blog post about what they’d endured: a campaign of terror by one of Brooks’ clients, affluent lawyer Percy LaWayne Isgitt. Isgitt—Brenneman and Brooks call him “Pig”—caused both Brenneman and Brooks severe brain injuries when his arrogance and negligence piloting a plane the three of them were in led to a catastrophic “hard landing.” Despite the fact that Brooks was clearly incapacitated and near death, Brenneman had to browbeat Pig into taking her to the hospital the next day. Once Brooks was checked in, Pig fraudulently signed in as her relative and attempted to control her treatment. Despite her still severely injured state, Brooks continued to see Pig as a client for two sessions after her hospitalization, in desperate need of money to pay for medical bills. When she finally tried to break ties with him, he hired people to make threatening phone calls to both women. In response, Brooks went into hiding, so Pig sent men to stalk, rape, and beat Brenneman on a number of occasions, trying to discover Brooks’ location. Neither the police, nor the many medical facilities that misdiagnosed them along the way, nor the personal injury lawyer they hired were any help to the two women against a deranged, abusive man with wealth and social capital.

The injuries Brenneman suffered from the plane crash combined with the injuries she sustained from the attacks led to the fatal exacerbation of her previous medical conditions. Her doctors have told her she has very little time left to live.

This story illustrates the insidious way institutions empower abusers to commit violence against sex workers. The only people they can often rely on in these situations are other sex workers. You can read the original account here and donate to their Giftrocket account using this email address: abrooks2014@hush.com. Donations will be shared equally between them to cover their respective medical costs.

Amanda, you write in your blog post, in reference to Jill’s past abuse:

To those who doubt, her stories are true. They’re things only men would think up and most of the time, it’s the mundane details that stand out the most to both of us. I’ve read stories from so-called trafficking victims who describe ridiculous “Satanic” rituals or elaborate set-ups. The truth is, the men who were Bruce’s [Jill’s captor’s] clients weren’t very bright, in my opinion, and they had a lot of the same stupid fantasies and beliefs that most vanilla clients do—only much darker and violent.

This factor plays into your story of how Pig hurt you both, too. There’s a voyeuristic undertone to the way people listen to stories of abuse. People expect the “elaborate set-ups,” and yet abuse is usually no different than other misbehavior in kind, if not in degree—abusers do it because they want to feel big, or because they care about themselves a lot more than they care about anyone else. How do you think the fact that often stories of abuse are mundane and banal makes it harder for victims to get help?

Jill Brenneman: People don’t want to believe the mundane stories, they want to believe the exotic stories. Like a wife who gets hit. Unless she’s put in the hospital, no one cares. Or she returns home because she has children. But the trafficking victim imported from Estonia gets all the attention.

Amanda Brooks: Because they’re too believable or not dramatic enough. [Pig] raped me twice, yet it’s not something most people acknowledge as rape. It even took me a while to realize that it was rape, despite how I felt about it. People like to parse situations down to the point where the only way it’s “real” is if it’s outlandish.

Jill, you were held captive by a sadist for three years in your teens, and forced to endure unimaginable abuse. As an adult you returned to sex work voluntarily to make a living, and then you went through this ordeal with Amanda at Pig’s hands. What unusual problems have you faced as a sex working abuse survivor? What can we do as a movement to make things better for the abuse survivors among us?

Jill: The ordeal that Amanda went through made me livid and still does.

Working as an abuse survivor led me to more abuse. I learned from [my captor and abuser] Bruce in the 80’s. Bruce was a cliche master sadist. There was never a sense of love or affection between him and I. I was an object. I did what I was was told. I was taught how to relate to clients. I overapplied this training as an adult. I willingly went back to work as a professional submissive. This was a place that I did not belong. Despite there being a 19 year gap between [my captivity and going back to] sex work, I did not belong in sex work —especially as a professional submissive. I needed the money to pay for very expensive subcutaneous blood thinners because of a clotting disorder. I needed to pay the rent, the car payment, food, care for the dog, etc. I took the work that came. I started off with two old pictures of myself, no website, no reviews, and took some pro-sub clients to make money when it was tight. I did not belong in sex work. I was still far too impacted from previous abuse to be doing it but I had no choice, I needed the money.

The most important thing the movement needs to do is work on decriminalization so that we have options.

Amanda: The movement truly doesn’t have the power to deal with this, unfortunately. Until the laws are changed, we never will.

Activist Spotlight: Nine, on Bad Policies and Holding Abolitionists To Account

nineNine is an itinerant writer from Northern Ireland, who spent several years working at an outreach project for sex workers in Scotland before being made redundant in 2009.  Recently, she has written and spoken against attempts by politicians and feminist organisations to criminalise the purchase of sex in Scotland, most notably in the barnstorming essay “Taking Ideology to The Streets: Sex Work And How To Make Bad Things Worse” and in her zine Sex industry Apologist, now on its second volume.  Nine’s writing has also appeared in Autostraddle and The Rumpus.

I’d like to ask about the work you did supporting street-based sex workers, and what you’ve done since that came to an end?

I spent six and a half years at a sex work project, from 2002 to 2009, providing outreach services to sex workers on the streets, in flats, saunas and massage parlors, and online. I gave out condoms and needles, linked people up with specialist services, took reports of violence and circulated them to other sex workers, provided emotional support, gave advice on legalities and personal safety—basically I just responded to whatever issues sex workers brought to me. However, we were sometimes limited in terms of what we could actually do, given that we were operating on pretty much a shoestring, and adequate support was not always available to sex workers from other agencies. I guess that’s what happens when the funding is almost entirely focused on sexual health, as if sex workers couldn’t possibly have any other needs. Hi, I may be ranting already.

Mary Wept Over The Feet of Jesus (2016)

MARYWEPT_cover300Canadian comic artist Chester Brown is probably the most well-known punter-writer our there. His latest, Mary Wept Over The Feet of Jesus: Prostitution And Religious Obedience In The Bible, is an analysis of the Bible as a graphic novel. (Maybe Brown likes illustration because most clients need pictures in their books.) This review of his newly published book is composed of an edited version of an email and g-chat conversation between Tina Horn and Caty Simon.

Caty: I was surprised by Chester Brown’s Christianity as demonstrated by this book. In its afterword, Brown explicitly identifies himself as a Christian, albeit one focused on mysticism who’s “interested in personally connecting with God, not in imposing my views on anyone else.” His avowed, classic libertarianism in his sex work client graphic novel memoir Paying For It (2011) would’ve had me assume that he was a fervent atheist a la Richard Dawkins. His libertarianism does come up at an interesting point in this book when he puts the words “it’s none of your business how other people spend their money” into Jesus’ mouth when he chides Judas for judging Mary because she spent money on anointing oils for Jesus’ feet rather than on charity.

Tina: Especially when you consider that he ran for Canadian Parliament in the Libertarian Party! This was in the years right before Paying for It came out.

Caty: So he’s actually having Jesus Christ parrot his party politics—that’s ballsy.

Tina: When I was a teenager, I thought Mere Christianity by C.S. Lewis was the shit, because it taught me more about what the Bible actually teaches than most of the aggressive Christian kids at my high school. Mary Wept puts me in mind of C.S. Lewis: a Christian highlighting the hypocrisy of other Christians through rational interpretation of their text.

Caty: When people say that Judeo-Christian values oppose prostitution, it gets me fuming, because it’s a lot more complicated than that. There are plenty of heroic whores in the Bible, and many more Biblical heroines who explicitly had transactional sex at some point in their stories. So I enjoyed how Brown highlights the stories of women like Rahab, the prostitute who sheltered Hebrew spies from discovery when they scouted out the city of Jericho, and Tamar, the woman who whored herself out to her father-in-law in disguise in a complicated plot to expose his hypocrisy. I only wish he’d included the story of badass Judith, the woman who beheaded the general Holofernes as he lay drunkenly asleep in her tent after possibly purchasing her services, ushering the Hebrew army to victory.

Maybe Brown felt like he just couldn’t compete with all the exquisite Renaissance and Baroque era artistic renditions of Judith in her moment of triumph, like this one:

Trophime Bigot's "Judith Cutting Off The Head Of Holofernes" (via Wikimedia)
Trophime Bigot’s “Judith Cutting Off The Head Of Holofernes” (via Wikimedia)

But I think the real reason Brown didn’t include tales like Judith’s is because he seems more focused on outlining these sex work-related Biblical narratives in order to glorify sex workers’ clients. He has a convoluted thesis going about men whoremongering as a transcendent challenge to rigid religious dogma. This ascribes nonexistent significance to an activity which is really morally neutral, and it obscures all these awesome sex working Biblical women in stories which are about them. In a memoir about being a sex work client like Paying for It, centering the client perspective makes sense. But in a book like this, it feels beside the point. I’d love to see how this material would look tackled by a sex worker amateur Biblical scholar/comic book artist.

Tina: The book does explore the subjectivity of the clients more than that of the women. Brown’s reinterpretation of a lot of these stories seems to amount to, “God totally says it’s ok to be a whoremonger!” Which is great, but I would love to see more, “God says it’s totally cool to be a whore!” Not because I personally need the validation, but because undermining Christian values with their own text is a longtime favorite sport of mine.

Caty: So, what do you make of Brown depicting God as some sort of Biblical version of a WWE wrestler? His God is BUILT.

Nevada’s Brothels: Legalization Serves The Man

via Flickr user Craig Walkowicz
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:

  1. Yes, absolutely
  2. Yes, only if it were regulated
  3. I don’t think so
  4. 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.

The Racism of Decriminalization

“Place of Power.” (Painting by author from her finite gestures series)

Since I began writing this piece, both Scarlet Alliance and SWOP NSW have issued an apology to migrant sex workers for their part in the SEXHUM research. This is an unprecedented move in the right direction for peer organizations. I hope that there will be more attempts in the future to empower migrants and POC, including Aboriginal sex workers, toward self-advocacy. I also hope that in the future, such a statement and its denunciation of non-peer-led research will be initiated by organizations without the need for heavy internal and external pressure from migrant sex workers first. Indeed, I hope that no statements like this are necessary in the future because this complicity with typically unethical outsider-led research will cease to occur in the first place.

As sex worker activists we love pointing fingers at the anti-trafficking industry, whorephobic art and media, and researchers with save-the-whore complexes. Yet, the sex worker activist movement itself is similarly stigmatizing towards migrant POC sex workers. Our movement has promoted the New Zealand decriminalization model for decades without being critical of New Zealand’s criminalization of migrant workers. The global sex workers’ rights movement heralds decriminalization at all costs, while often overlooking the racism involved in its partial implementation. The argument is that decriminalization of sex work will end stigma and benefit all workers equally. However, POC migrant sex workers (PMSW) still experience stigma, raids, and racism within the purported decriminalized sex worker heavens of New South Wales, Australia and New Zealand.