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“You’re So Brave!”: Pro Sub Stigma And Its Discontents

(Image by CarpesTreasures via Flickr)
(Image by CarpesTreasures via Flickr)

Working as a professional submissive often makes you feel like an outsider.

Pro-subs and pro-switches are a relatively rare breed of service provider, which makes our work feel pretty esoteric from the get go. For every one of us, there are many more vanilla, in-person, indoor workers. In part, this could be because the need for resources like fetish equipment and dungeon access means that subbing isn’t an accessible entry point into sex work. However, there is undoubtedly greater stigma and misinformation surrounding the work which deters many people from working as subs. Because we offer services such as restrictive bondage, sensory deprivation, corporal punishment, and erotic masochism, subbing is frequently thought of as intrinsically unsafe. Far too often, we are perceived as having knowingly “put ourselves in harm’s way”, and into the path of sexual violence as an inevitable consequence. I’ve lost track of the appalled responses from both sex workers and civilians when I tell them I let men tie me up and hit me for a living. They fail to grasp that there is a fundamental difference between consensual, pre-agreed upon pain and abuse.

The consequences of this stigma became apparent very quickly when I first started working as a pro-sub in a professional dungeon. The management created an environment in which clients paid for the privilege of foregoing boundary negotiation with subs, and we in turn were paid to ignore these boundaries. By treating us subs as if we had minimal agency, both our clients and we came to believe this was the natural order of things. In my 6 months at my first dungeon—and in the previous years when friends also worked there—none of us could recall a single client being blacklisted for sexual violence, despite the fact that colleagues experienced numerous incidents of assault.

As pro-subs, our work is affected by stigma from within and outside the community. As sex workers, our labor is more stigmatized than other types of work, and as pro-subs, our job is often dismissed by those working in other parts of the sex industry. But why is pro-subbing so marginalized, and what effect does this have on us and our work?

At my first dungeon, the effect was extremely negative. Ostensibly, the setup appeared professional. For a total newbie with no savings, it seemed ideal. Unfortunately, it was a deeply unpleasant place to work. The management bullied and coerced workers, and kept us all isolated and competitive with one another in order to maximize profit. They also went out of their way to appease clients. A key component of this was issuing explicit statements that we subs would willingly take any punishment they wanted to dispense. It was here that I first encountered the attitude that submission is an inherently high-risk service, in which subs are paid to tolerate the non-consensual violence presented as an unavoidable part of the job.

As a skittish baby hooker, I quickly internalized the view that my job was essentially an exercise in mute endurance. If something scared me or hurt me in a way I was not comfortable with, or even if I changed my mind about a scene halfway through, that was my problem.

Social Media, Zola, and the Sex Worker Horror Story

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The headline at Jezebel.

By now, you’ve probably heard the story of Zola and her fabled strip trip to Florida with her new friend, Jess. If you haven’t, the story was told in a series of dramatic tweets by Zola, AKA twitter user _zolarmoon. In it, she spins a story that’s so intense and absurd that it’s hard to believe. In sum: she reluctantly agrees to take a work trip with her new pal, Jess, to Florida. Things immediately go wrong in a variety of terrifying ways. Zola’s narration of the journey is flippant and casual. She saw a lot of humor in the events that allegedly occurred.

The series of tweets were so flagrantly wild that they exploded on Twitter—at one point her story was (and still may be) trending worldwide. The story was picked up and regurgitated by your typical new media blogs: Fader, Buzzfeed, Complex, and, Jezebel (the list is still growing). It’s not surprising that Zola’s narrative was embraced so thoughtlessly. It contained the trappings of a good story that the new media elite thrive on, a perverted version of the who-what-where-when-why-how I learned about in journalism school: sexy pictures, nefarious and criminal doings, content that could be quickly mined and embedded, and, uh, Florida.

Sex worker Twitter did not appreciate the Jezebel piece. It triggered a familiar dialogue about the intersection of social media and journalism. What, ethically, is public record? Is Zola’s Twitter account public record? Jia Tolentino, the author of the story, argued that YES, it is. And further, the original tweets themselves had been shared hundreds of timesso who cares? The story went viral. Deal with it.

October 22nd And After: The Movement Against Police Violence And Black Sex Workers

The author in a selfie with the Red Umbrella Project team. (Photo courtesy of Cherno Biko)
The author in a selfie with the Red Umbrella Project team. (Photo courtesy of Cherno Biko)

Every year since 1995, thousands of people all over the world have joined forces in an effort to end police brutality, repression, and the criminalization of our lives. In America, yesterday, October 22nd, has become known as the National Day to End Police Brutality. These efforts were launched by the Revolutionary Communist Party, USA and have historically focused on violence perpetrated against men.

As the developer of the hashtag #BlackTransLivesMatter and a national partner of the larger #BlackLivesMatter network, I must point out that the violence against folks like us manifests in many different ways and hits black cis and trans women the hardest.

Activist Spotlight: The Migrant Sex Workers Project On Borders and Building Movements, Part Two

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I interviewed Toronto’s Migrant Sex Workers Project co-founders Elene Lam and Chanelle Gallant as well as Migrant Sex Workers Project member Kate Zen over video chat. The first part of that conversation, edited and condensed for posting, is here. The group’s vital representation of a population often absent from sex worker activism inspired me. I was eager to speak them about  their unique justice themed work—advocacy grounded on the autonomy and leadership of migrant sex workers themselves, rather than the rescue themed approaches which wrest that autonomy away from them. 

The MSWP issues four demands to Canada’s government on its website:

  1. The non-enforcement of the anti-sex worker laws of the Protection of Communities and Exploited Persons Act (PCEPA).
  2. Labor rights and protections for migrants.
  3. An immediate moratorium on all detention and deportation of migrant sex workers including those undocumented.
  4. The de-funding of anti-trafficking policing and the redirection of those resources to community led solutions.

In the second part of our interview, we discuss these demands as well as conditions on the ground for Toronto’s migrant sex workers.

How do anti sex work and anti immigrant laws hit migrant sex workers harder?

Kate Zen: First of all, the racial visibility of migrant sex workers makes it so that migrants are more readily targeted than any other group [of sex workers]. You see this in Toronto specifically with the targeting of […] Asian massage parlors, with the rhetoric of “all human trafficking must be going on with THOSE people.”I think [for] migrants, because of language barriers, [it] makes it much more difficult to defend what is going on inside. And because of migration and because of immigration barriers [it] makes people much more vulnerable to being deported or further marginalized. It makes it more difficult for people to speak up.

Elene Lam: But this law, actually, it targets, affects more than migrant sex workers. Because of the language [barrier] and because of the connection to the community, most of them, they need to work with a third party. But the law has criminalized all the third parties. Also, the people who work as partners, and peers, or community members, we become criminalized. So that it’s more difficult for them [migrant sex workers] to negotiate, more difficult for them to seek support, and more difficult for them to speak out when they have [experienced] different kinds of violence.

I think the other side is [that] they don’t say anti-immigration law, but actually the anti-trafficking law is an anti-immigration law. They start already at the border control—because when you enter the border there’s so much screening to see whether you’re vulnerable to be[ing] the victim of trafficking. But they are being taken out—so it’s how to stop the people who are moving from the Global South to enter Canada.

But I think what they are doing also creates a panic of the society, and get the support from them. You make the people [have] more fear of the sex worker because they think, “If my neighbor is a sex worker that means they are [involved with] organized crime. If I have an Asian sex worker near me that means I have this trafficking victim near me I should report.”

Chanelle Gallant: While there are migrants in the sex workers’ movement broadly, I see a real gap and a lack of representation and leadership of racialized migrants. I think one of the impacts of criminalization is that it really makes organizing and advocacy more difficult for racialized migrants because they’re at a whole different level of risk than non-racialized migrants.

Activist Spotlight: The Migrant Sex Workers Project On Borders and Building Movements, Part One

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Poster from a Migrant Sex Workers Project forum entitled “Migrant Sex Worker Justice And The Troubles With Anti-Trafficking.” (Photo courtesy of MSWP)

Toronto’s Migrant Sex Workers Project, “a grassroots group of migrants, sex workers, and allies who demand safety and dignity for all sex workers regardless of legal status”, was co-founded last May by Elene Lam, Chanelle Gallant, and Tings Chak. Lam, who moved to the area from Hong Kong two years ago, saw a gap in local activism where migrant sex workers were concerned,”because there is a strong sex worker movement and  strong migrant movement but no migrant sex worker movement.” She began organizing with the Chinese Canadian community, specifically with MSWP’s sister organization, Asian and migrant sex worker support network Butterfly. Soon, longtime sex worker activist Gallant began collaborating with her—”I really wanted to support the work that she was doing…she moved to Toronto and with pretty much no resources and no connections just started making all these things happen, in terms of creating support for migrants in the sex trade here.” With the aid of Tings Chak of Toronto’s No One Is Illegal, they solidified their burgeoning work into the MSWP. This summer, Kate Zen, a sex worker activist with years of experience organizing in the informal labor sector, joined them as a member.

In the context of coverage of the “migrant crisis” all over the global media, I felt it was more important than ever to learn about migrant sex worker activism. I spoke to Lam, Gallant, and Zen over a video call. The transcription below is an edited and condensed version of that conversation. The second part of the interview is here.

How does the displacement of millions of refugees due to war and economic inequality, which the media is calling “the migrant crisis,” affect your organization’s work? What would you want to see the North American sex workers’ rights movement do in response to the crisis?

Elene Lam: So I think instead of starting with the crisis recently, we need to know actually, that people start to move to different places since we have the history of the human being. I think the “migrant crisis”, this term is used to create a panic and fear of people, to justify how they screen the migrants and stop the migrants. I think that when you see the history—that people migrate because of economic reasons or war—this always happens. But you see more recently—especially [in] the Global North—they use whatever reason to stop people migrating, compared with 10 years, 50 years ago, 100 years ago. So they have more and more boundary control.

They categorize the people. Some are refugees. Even the refugees, they have the who-is-more-deserving-to-have-the-right-to-enter refugees. So when you see this whole picture, you see how the countries from the Global North create a boundary to not let the people from the Global South to go to their places. So they create categories—so that by categorizing refugees that means they can deny a lot of people to enter their countries.

I think it’s also related to the whole anti-trafficking discourse. We think anti-trafficking is so accepted by so many people because on the surface, they say, “Oh, yeah, we are protecting the victim, we are rescuing them, they are in a vulnerable situation.” But what you see, the real thing is how the Global North—countries like [the] US, Canada, or [in] Europe—they have more and more laws to stop the people from migrating more easily to their country. And they work with the sending country to stop the people from moving. Even when people move here, they can use anti-trafficking as the reason for “rescuing”—but actually they are arresting and deporting racialized people, especially if they are from the Global South.

So I will not discuss about the migrant crisis here, because I think the migrant crisis story just makes people feel justified and comfortable about rejecting the migrants to come to their places.

Testimony of a migrant sex worker recorded by Toronto Asian migrant sex worker organization Butterfly. (Photo courtesy of MSWP)
Story of a migrant sex worker recorded by Toronto Asian migrant sex worker support network Butterfly for their project, “Butterfly Voices. ” (Photo courtesy of MSWP)

Chanelle Gallant: I think that the sex workers’ rights movement in North America needs to also be taking into account and taking more seriously Indigenous sovereignty on the lands on which we live. And so, to consider the migrant “crisis” as having been produced by the Global North to a great extent, whether that’s through economic exploitation or through irresponsible climate change that’s making climate refugees out of millions of people. And then at the same time acting as though our governments have jurisdiction, completely unquestioned jurisdiction, over these lands to decide who gets to move when and where and on what basis.

And I don’t believe in that jurisdiction. I don’t agree to that jurisdiction. We’re ruled by it but it doesn’t mean that it’s right or moral. And so that’s just another element that I want to add to this conversation around sex workers questioning borders as being imposed by colonial governments that don’t have moral legitimacy. The movement would look very different and exclusion would look very different if we were respecting the legal jurisdictions of the Nations on whose lands we are living.