In 2000, the Netherlands became the first European country to legalize prostitution, a policy supported by Dutch feminists. It distinguishes forced from voluntary prostitution, defining the latter as ‘sex work’, in contrast to feminist positions viewing it as ‘sexual domination’. This article examines the discourses used by parliamentarians in the debates since the 1980s and charts the shift from a traditional moral view to the sex-work frame, creating new meanings of ‘ prostitutes’, ‘clients’ and ‘brothel keepers’ in the process. The (...) new discourse allows for an active female sex worker but desexualizes the nature of the prostitution exchange. Neither does it offer an account of why it is mainly men buying sex from women. The analysis also highlights the contradictions created by the forced/voluntary distinction when speaking of the trafficking of women from poor countries and current anti-migration discourse, as well as the near obliteration of the racial differences between ‘clients’ and ‘workers’ in parliamentary discourse. (shrink)

Safer sex has emerged as a collection of practices and ideas deployed to combat the spread of AIDS. Prevention messages and rituals of safer sex each rely on constructing a potential user's relationship to latex devices. This article is based on an analysis of twenty-seven interviews conducted with people in the sex trade. Since sex workers make it their business to exchange sexual services for economic compensation, many have become extremely sophisticated in their innovations and expressions of eroticism using safer (...) sex techniques. Sex workers are one of a group of key knowledge producers focused on safer sexual practices. Their worlds are metaphoric laboratories for empiri cal studies of emergent sexual practices. This article describes the innovations of the use of technologies of safer sex and the configuration of users. (shrink)

This article problematizes the usual Christian motif of rescue of sex workers that is disseminated by most faith-based groups working in the field. By focusing upon the problem of prostitution and individual rescue as the primary solution, broader relationships of accountability are neglected and complicated sex worker identifications become impossible. New strategies for thinking about human sexuality are needed that incorporate indecency as a way of questioning traditional moral representations reproduced by Christian outreach projects. In addition, three strategies are outlined (...) that could form counter-narratives for ministry and feminist theological reflection not based upon sex work as a problem to be resolved but instead carving out creative space for mutual engagement between pastoral practitioners and sex industry workers. (shrink)

I argue that Monique Wittig's view that lesbians are not women neglects the complexities involved in the composition of the category "woman." I develop an articulation of the concept "woman" in the contemporary United States, with thirteen distinct defining characteristics, none of which are necessary nor sufficient. I argue that Wittig's emphasis on the material production of "woman" through the political regime of heterosexuality, however, is enormously fruitful for feminist and queer strategizing.

: This essay critically explores contemporary Euro-American feminist debate on prostitution. It argues that to develop analyses relevant to the experience of more than just a small minority of "First World" women, those who are concerned with prostitution as a form of work need to look beyond liberal discourse on property and contractual consent for ways of conceptualizing the rights and wrongs of "sex work.".

This essay critically explores contemporary Euro-American feminist debate on prostitution. It argues that to develop analyses relevant to the experience of more than just a small minority of “First World” women, those who are concerned with prostitution as a form of work need to look beyond liberal discourse on property and contractual consent for ways of conceptualizing the rights and wrongs of “sex work.”.

The concept of ‘human dignity’ sits at the heart of international human rights law and a growing number of national constitutions and yet its meaning is heavily contested and contingent. I aim to supplement the theoretical literature on dignity by providing an empirical study of how the concept is used in the specific context of legal discourse on sex work. I will analyse jurisprudence in which commercial sex was declared as incompatible with human dignity, focussing on the South African Constitutional (...) Court case of S v Jordan and the Indian Supreme Court case of Budhadev Karmaskar v State of West Bengal. I will consider how these courts conceptualise dignity and argue that their conclusions on the undignified nature of sex work are predicated on particular sexual norms that privilege emotional and relational intimacy. In light of the stigma faced by sex workers I will explore how a discourse, proclaiming sex work as beneath human dignity, may impact on the way that sex workers are perceived and represented culturally, arguing that it reinforces stigma. I will go on to examine how sex workers subvert the notion that commercial sex is undignified, and resist stigma, by campaigning for the right to sell sex with dignity. I will demonstrate that an alternative legal approach to dignity and sex work is possible, where the two are not considered as inherently incompatible, concluding with thoughts on the risks and benefits of using ‘dignity talk’ in activism and campaigns for sex work law reform. (shrink)

This article provides a critical rereading of Andrea Dworkin’s infamous text Intercourse. I use Judith Butler’s post-structural theory to contest the common view that Dworkin forwards an immutable position on heterosexual intercourse. Instead, I argue that she identifies a particularly pernicious discourse used to represent vaginal penetration – the discourse of intercourse-as-violation. This discourse is important for feminists to consider because the codification of sex acts affects the codification of gendered social actors. The article continues to explore how Dworkin’s text (...) positions readers as gendered subjects in order to better understand why her work is seldom given careful contemplation. When read as positing an essentialist position on heterosex, heterosexed male readers are brought into social being as perpetrators of sexual violation while female readers are positioned as morally superior victims. This distasteful position is quickly rejected as readers form affective attachments to her work based in disindentification. (shrink)