RELIGIOUS PERSPECTIVE ON FEMINIST APPROACH TO PROSTITUTION AND SEX WORK AMID ABOLITIONIST AND PRO-PROSTITUTION DEBATES.

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1 KENYA JOURNAL OF EDUCATIONAL PLANNING, ECONOMICS & MANAGEMENT RELIGIOUS PERSPECTIVE ON FEMINIST APPROACH TO PROSTITUTION AND SEX WORK AMID ABOLITIONIST AND PRO-PROSTITUTION DEBATES. Carolyne Atamba Shabaya and Dr. Savala Angeline, Masinde Muliro University of Science and Technology, Kakamega Kenya. Key Words Prostitution, Sex work, Religion, Pro-prostitution, Abolitionists Abstract Sex work, the oldest profession as referred to many most of the scholars is an arena where debates is the order of the day in terms of what is and what is not right. Among the propagators of this debates and arguments are feminists and religious movements whom amongst themselves have open differences about the sex work. The main purpose of this paper therefore is to establish the nexus between religious perspective on sex work and the feminist perspective on the same. To achieve this purpose, this paper reviews existing empirical information on sex work perspectives of religion and feminism. The paper establishes that religion is divided into those who are for sex work or rather the liberals and those that are against sex work better known as conservatives. The same case is with the feminists where pro-sex work feminists believe that sex work should be allowed since it s a profession like any other while the abolitionists hold a view that sex work is against the female rights and should be abolished. The paper therefore concludes that abolitionists feminists to some extend connect with the conservative religions by discouraging sex work but disconnect from the fact that abolitionists only focus on feminine issues whereas conservative religions focus on holiness and purity.ppro-sex work feminists agree with the liberal religions by looking at sex work as any other profession and therefore fighting for its existence. It is therefore difficult to forge the way forward and get a proper answer on what is right and what is not right concerning sex work if such two powerful sects i.e. religion and feminists are divided amongst themselves. 1

2 Introduction Sex work as an oldest profession as referred to by most scholars and other individuals is an arena that has sparked endless debates on the grounds of its legality, rights and morality. As a matter of fact, most scholars, religious groups, activists and government hold a different perspective on what is and what is not in regards to sex workers drawing perspectives that leave behind no solution to the debacle. Economists estimate that this industry is worth $186 billion globally and therefore argue that it is contributing greatly to economic growth of any state and that when legalized, it can do much better while some groups look at sex work as a manipulation against women and something that is totally immoral in the society and therefore legalizing it would mean demeaning women s right and creating a less moral society (Newman & White, 2012). Considering the fact that feminists themselves belong to certain religious affiliation is very important when looking at a feminist argument. It is however worth noting that some feminists belong to no religion rather than feminism itself as some people would refer to feminism as a religion of its own. In addition, some of the sex workers are pure feminists who hold a strong stance in the matters of their endeavors and understand that they are bound under certain obligations that they are not directly answerable to even though. Sex work in itself is based on the fact that an individual may be coerced and or on individual is willingly engage (Pricilla, 1997). It is therefore important that the two cases be considered to avoid biasness in reasoning, relating and deciding the fate of sex workers from both law enforcers and other major players in this arena of sex work. This paper therefore reflects on the different perspectives from feminists in the midst of their arguments and how this dawns to religious standards on prostitution and sex work industry. Objective of the study The main purpose of this paper is to establish the nexus between religious perspectives on sex work and abolitionists and pro-prostitution feminist s arguments. Theoretical underpinnings The heated debate on sexuality comes in both academic and political angulation. Feminist theory is a broad, trans-disciplinary perspective that strives to understand roles, experiences, and values of individuals on the basis of gender (Mirriam, 2005). Feminist 2

3 theory approaches the sex work industry in two different perspectives. The first perspective being abolitionist perspective which looks at all forms of sexual commerce as exploitation over women rights and privileges (O Nail, 2001). In this regard feminist argue that prostitution is a form of exploitation and male dominance over women and more so a practice that results from existing societal order. As a result of this, neo-abolitionist perspective concludes that prostitution holds fortifies views that are totally stereotypical concerning women, who are just summarized as sex objects for use and abuse by men. Pro-sex work perspectives being the second perspective by some feminists advocate for women s right choosing what to do sexually. They therefore argue in this breath that feminists should work hand in hand with sex work activism to shun any sought of abuses from clients and other legal systems. This therefore means that the feminism theory has a disagreement within their camp but hold a similar view on the side of abuse from clients and public at large. Religious Perspective on Sexuality and Sex Work Each religion that exists has clearly defined moral codes that cover issues of sexuality, morality and ethics among others which guide and direct all the actions that can occur between a man and a woman as a result of their differences in sexuality. In fact, different cultures exist with different sexual norms that are linked to the religion they belong. Different religions exist as a result of differing faith backgrounds. Almost all religions in the world regard sex as an act that should only occur between a man and a woman who are married and something outside that is termed prostitution. The biggest religion in the world that is driven by Abrahamic faith such as Bahai faith, Christianity, Islam, and Judaism believe that sex is meant for married people. In the same breath even Buddhism, Hinduism also agree with Abrahamic faith core principle of sex only being confined in marriage. Contrary to them, religions like Neo-paganism, Satanism, Unitarian Universalism, Western esotericism and occultism and Zoroastrianism all look at sex as something that is totally individual centered and uphold that sex is not to be prohibited in any manner so long as there is agreement between two people regardless of their marital relationship or even gender (Helm and Paul, 2006). 3

4 Voluntary and non-voluntary sex work Feminists argue that the previous works have studied sex work as a distinct sphere of existence apart from family and other institutions of the society. Variables such as class, status, power, and gender roles and among others were not considered important for understanding sex work. They maintained that sex work cannot be studied in isolation from the social structure of the society; economics, family, law, religion, politics and among others. Sex work must be related to some basic conditions in society along with the whole role of sexuality in human existence; it is grounded in the most powerful human sexual urge or basic instincts (Lisa, 2000). According to abolitionists approach, sex work is an extreme male domination over women where the distinction between forced and voluntary sex work is just a myth as the element of force always is included even in the case when the Sex Worker is uninformed about it. They claim that legalized and regulated sex work turns the state itself into the pimp and benefits from the women exploitation. Supporters of this approach fight for the elimination of all types of the sex work industry (Wilson & Butler, 2014). Abolitionist feminists do argue that there are few cases where prostitution is done on the grounds of mutual agreement but rather hold that coercion and poverty are the key leading factor. Holding on such a strong view, they therefore feel that society should wake up and realize that women who are less privileged and with few choices in the society are the ones who are forced to enter prostitution. Abolitionists therefore look at prostitution as a depriver of the already deprived a fact that has caused them to stand out as anti-prostitution activists in the society (Bindel, 2006). Pro-prostitution feminists do argue that prostitution and sex work is totally relevant for the people involved so long as choice is made by the person involved. This therefore means that pro-prostitution feminists are for decriminalization of sex work and are working day by day to push for legalization of sex work. They argue that if sex work and prostitution is legalized, then the aspect of forced sexual activities that sex worker go through will decrease by a great margin. Such argument is based on the fact that the government would come up with rules and regulations that would guide this industry and whoever is to be involved must do it out of his or her own consent and not manipulation. This group of feminist argue 4

5 that violence has been done to women who are in this industry because they are afraid of reporting any case that is against their rights since in the first place they know that they don t have a right of being a prostitute or a sex worker. A client who buys sex would therefore violet the sex workers rights knowing that there is no legal action that can be taken out of such mistreatment (O Neil, 2001). The divide The two groups of feminists therefore hold totally different stance in their arguments with each group critical to both sides. Ditmore et al (2010) in their work bring out clearly that there is effort to bridge three historical divide that arises from the feminists, activists, scholars, professionals, investors and sex workers themselves. This results into arguments since these studies base on diverse epistemological, theoretical and methodological orientations and approaches. Sociologists look at sex work as a deviance while psychologists looks at sex work as a result of failure to satisfy a need a fact that make sex workers go through a lot of pain to gain, hence the aspect of trauma and abuse prevails over them a fact that psychologists focuses on siding with the abolitionists. The divide arises among these two groups that are all out for the benefit of women in that pro-prostitution feminists are out to call for legalization and decriminalization of sex work while abolitionists base their arguments only on the negative side of prostitution and sex work where they only argue basing on classism, male domination over women and sexism (Landau, n.d). However, for pro-prostitution feminists, legalizing and decriminalizing sex work industry create an environment where sex workers would work freely, responsibly with self-care and empower themselves as selfemployed individuals with the governments backing. For instance, an article from debating Europe website (n.d) gives these two arguments with the first one reflecting pro-prostitution and the other abolitionists perspectives: Legalizing and regulating prostitution will make live safer for sex workers and help break the pimps and trafficking gangs who exploit them. The traffickers thrive because the sex business is driven underground. Legalise it, and they will fade away. Prostitutes will feel safer 5

6 going to the police if they no longer fear prosecution. The police will be able to focus resources on cracking down on the real villains the criminal gangs who exploit sex workers. The experience of places like Nevada, Switzerland and New Zealand show that legalised, regulated prostitution works. An abolitionist would then argue: Prostitution is morally wrong. Reducing sex to a financial transaction undermines normal human relationships, marriage and the family. In countries where prostitution has become legalized and taxed, the state has effectively become a pimp. The immorality of the sex trade has been recognized throughout history and keeping it illegal is key to safeguarding the sanctity of society s basic values. Prostitution is an affront to the followers of the world s leading religions. Conclusion Butler (2005) agrees with abolitionist upholding when he asserts that Christians have opposed sex work as a practice which de-personalizes and commercializes sexual activity because it generates relationships of dependence and intimidation which exploits and oppresses vulnerable women, young people, and children. At the same time, they have tended to be sympathetic to Sex Workers as people caught up in isolation and sometimes dangerous situations not always of their making. The Church of England believes that condemnation and criminalization of sex work tend to victimize merely and oppresses many who are already victims of the circumstances. However, the Church of England resists the idea that exchange of money for sexual services should be treated as a socially acceptable activity. Abolitionists point of view is clearly seen in this regard since they are out to see any sought of sexual activity that is against women abolished in the society (Weitzer, 2007). Perception and Attitudes towards sex work depend upon women s roles in a society and whether Sex Workers provide services in 6

7 addition to sexual ones, such as companionship or counseling. Moreover, even though a majority of people and groups do not approve of sex work, it appears in all societies. Critics who oppose sex work argue that it involves a great deal of promiscuity with strangers, it threatens public health by facilitating the spread of sexually transmitted diseases (e.g. AIDS), and that it reduces the general quality of law enforcement because police officers are busier arresting Sex Workers rather than murderers and drug dealers (Flexner 1914). Religion and particularly the church is one of the key structures in the society that has been mandated with three main manifest functions: first, passing across patterns and beliefs called doctrines that defines clearly the way relationship between man and God should be; second, religion is meant to bring out social control in order to enforce religious based morals and norms that in turn help in maintaining conformity and control in the society and lastly, caring for each other through attending to each other s needs spiritually and materially. Abolitionists seem to be working hand in hand with religion in fighting prostitution but similarities in the manner in which they are doing it are less than the differences in their approach. The similarities arise because the religion first and foremost doesn t agree with any form of prostitution and sex work as abolitionists do. Secondly religion hold on the fact that prostitution is immoral and a society defiler, a fact that abolitionists agree with when they argue that prostitution gives the society a negative image (Weitzer, 2007). Differences are also drawn from abolitionists and religious view on prostitution and sex work in a manner that abolitionists are only looking at the women side in regards to domination by men, denial of rights and mistreatment from the public whereas religion looks at it from both male and female perspective. The afore mentioned difference therefore brings us to the next point that abolitionists are keen on the rights of women but not on the whole matter of sexuality being sacred as religion looks at it meaning that abolitionists are comfortable with sex where there is mutual agreement and does not have a problem with such, a fact that religion especially Christianity is totally against. In fact, Christianity recognizes only sex between married individuals meaning that when someone does engage with any other person outside wedlock even with agreement is prostitution (1 st Corithians 7). 7

8 The nexus between men and women is sexuality differences. As a matter of fact for the relationship between men and women to exist, sexuality differences are to be appraised. Religion is a social unifier and a morality tool to every society since the beginning of time and therefore embraced and used as a guide to what is good and bad in the society. Mentioning the fact that almost all religions that exist hold sexuality as something sacred is worth for the purposes of understanding that religion does not uphold prostitution and any form of sex work. As mentioned early in this work, some feminists belong to a certain religious affiliation and therefore they might be directly affected by what their religion points out in terms of sexual morality. However, religion would be brought in sex work in arguments on the subject of holiness and defilement of marriage and God or gods temple as it is held by Abrahamic faith upholders and some other religious groups like Hinduism, Buddhism and Judaism (1 st Corinthians 7). It is worth finalizing this work by mentioning that religion is divided as feminists are and therefore one would uphold on what the conviction of the heart holds. Since abolitionists are seen as another side of Abrahamic religion, Buddhism and Hinduism in standing against sex workers and pro-prostitution feminists are seen to be siding with religions like Neo-paganism, Satanism, Unitarian Universalism, Western esotericism and occultism and Zoroastrianism such that they seem to embrace prostitution and sex work as it is a choice of someone to engage in such activity. However as debating europe website puts it. Making prostitution legal is not going to make it pleasant, healthy or risk free. Legalizing prostitution encourages men to solicit sex and have multiple partners, increasing STD risks. Condom policies are not enforceable men will force, or bribe prostitutes not to use them. Health checks for prostitutes are designed to protect clients, not the sex workers themselves. Being alone with strange men in a closed room will always leave women at risk from violence. Police in the Netherlands, with its liberal prostitution laws, have estimated up to 90 percent of 8

9 sex workers do not practice the profession voluntarily. Generally there is a link therefore between religious perspective on the feminist view on sex work and prostitution in abolitionist point of view but at the same time there is a disconnect in a manner that abolitionists focus more on feminine amid prostitution and sex work matters unlike religion with goes for the general image of morality and holiness. This link therefore places abolitionists and religion in a more of conservative category unlike proprostitution feminists and those few religious groups which fall in the liberals category by encouraging prostitution and sex work. In line with these liberals are religious people who have segregated themselves from the conservatives though they still bear the identity of the same religion. Such groups have given themselves in the under the umbrella names of reformists or Reconstructionist where they have no problem at all with sexual related affairs where consent of the participant is mutual. Literally speaking, religion and feminists are not different since they are both against and for prostitution for sex work. In such a setting it is difficult to address the whole issue of prostitution and sex work in such environments where major players are divided. 9

10 References Bible Gateway, "1 Corinthians 7 - Concerning Married Life - Now for the". Bible Gateway. Retrieved Ditmore, M. H. (2010). Sex Work Matters: Exploring Money, Power, and Intimacy in the Sex Industry: Americal Sociologica Associations. Helm, Paul (July 2006). Sex, Marriage, and Family in John Calvin's Geneva, Volume 1: Courtship, Engagement, and Marriage. Reformation21. Retrieved 3 October Bindel J. (18 January 2006). "Eradicate the oldest oppression". The Guardian. Retrieved 6 January 2018 Landau., Sarah. "A Case for the Legalization of Prostitution: A Critical Analysis of Liberal versus Radical Feminist Views on Sex Work" Lisa, L. (2000). Sex work in Southeast Asia: the place of desire in a time of AIDS; Routledge Pacific rim geographies. Miriam K. Stopping the traffic in women: Power, agency and abolition in feminist debates over sex-trafficking. Journal of Social Philosophy. 2005;36(1):1 17. doi: /j x. Newman and White (2012). Women Power and Public Policy. Oxford University Press. ISBN O Neill, M. (2001). Prostitution and Feminism. Cambridge: Polity Press. pp ISBN Priscilla, A. (1997). "Feminism, Sex Workers and Human Rights". In Nagle, Jill. Whores and Other Feminists. New York: Routledge. pp ISBN Weitzer R. (2007). The social construction of sex trafficking: Ideology and institutionalization of a moral crusade. Politics & Society doi: / Wilson B, and Butler L., D. (2014). Running a gauntlet: A review of victimization and violence in the pre-entry, post-entry, and peri-post-exit periods of commercial sexual exploitation. Psychological Trauma: Theory, Research, Practice, and Policy. 2014;6(5): doi: /a