Mary Jane Hayes was a “deviant” woman—a “drunken prostitute” who was in and out of both the Fremantle Lunatic Asylum and Fremantle Prison from 1871 to 1898. One of twelve women in the Fremantle Lunatic Asylum records to have been referred to as a prostitute, Mary Jane was particularly reviled: her alcohol consumption and unsavoury lifestyle were often blamed as the cause of her violent behaviour and insanity. Prison and asylum records reveal several arrests for drunkenness and vagrancy, with an estimated 67 convictions; newspaper articles also depict her numerous convictions for indecent behaviour, obscene language and larceny. Mary Jane Hayes’s contact with both the asylum and prison, as well as her mentions in newspapers, allows for an archival and media content examination of late 19th-century Fremantle society and its treatment of deviant women who fell into the category of moral insanity: madness caused by a moral failing, especially alcohol and sex. This article will make a wider contribution to colonial Australian history, particularly the history of Fremantle, by developing a more comprehensive and nuanced understanding of women and moral insanity in the late 19th century.
Antonio Carvelli and Alexander di Nicotera came to London via Liverpool in April 1910, travelling first class on the steamer SS Frisia from Buenos Aires, and accompanied by five young women. The pair took flats in north Soho, and showed the women the route they were to walk to solicit sex. After installing these women on the West End streets, they travelled to Paris, where they found three more young women and returned with them to London, sending them out to Piccadilly as well. Dressed in nice suits and collars, with pistols tucked into their coats, they followed the women at a distance, and regularly took money from them. They frequented the cafes and pubs of Soho and dined late into the night at popular West End restaurants. The pair were finally arrested three months later, in July 1910, after a month-long police observation, and were charged with ‘procuring or attempting to procure’ four women to become ‘common prostitutes’.1 It was a stereotypical case of what was known as white slavery. Read more here…
This article explores the experiences of sex workers living and working in South Australia under laws that criminalise their profession. A qualitative research methodology was used to interview sex workers about their work experiences. It was found that working in a criminalised setting raised particular concerns for sex workers including an erosion of workplace protections, outreach services, access to health service and increased policing. This article argues that criminalising sex work leads to human rights violations, therefore sex work should be decriminalised to ensure workers are protected. The themes from the interviews build qualitative evidence supporting the decriminalisation of sex work. This research has been supported by the Sex Industry Network of South Australia (SIN).
Sex work has enjoyed a wealth of sociological interest over the last three decades. However, sexual pleasure experienced by women sex workers with their clients has been largely missing from the conversation. This article seeks to redress this gap by looking at the qualitative narratives of nine women who were working in sex work in Victoria, Australia in 2009. By viewing these narratives through Foucault’s power/knowledge/discourse nexus, together with his later work on ethics of care of the self, it posits that sex worker women draw on and resist various discourses around intimacy, performance, and pleasure in regards to their sex work and their personal lives. With this interplay in mind, the analysis supports the third feminist perspective that sex work is a complex space where dominant and subjugated discourses mingle to produce myriad experiences traversing the exploitation/empowerment binary represented by the feminist sex wars.
Guest Editors: Stef Adriaenssens, Giulia Garofalo Geymonat and Laura Oso
Quality of Work in Prostitution and Sex Work: Introduction to the Special Section
Stef Adriaenssens, Giulia Garofalo Geymonat and Laura Oso
On Our Own Terms: The Working Conditions of Internet-Based Sex Workers in the UK
Teela Sanders, Laura Connelly and Laura Jarvis King
Work Conditions and Job Mobility in the Australian Indoor Sex Industry
Fairleigh Evelyn Gilmour
Too Much Suffering’: Understanding the Interplay Between Migration, Bounded Exploitation and Trafficking Through Nigerian Sex Workers’ Experiences
Precarious or Protected? Evaluating Work Quality in the Legal Sex Industry
Transnational Social Mobility Strategies and Quality of Work Among Latin-American Women Sex Workers in Spain
Ambivalent Professionalisation and Autonomy in Workers’ Collective Projects: The Cases of Sex Worker Peer Educators in Germany and Sexual Assistants in Switzerland
Giulia Garofalo Geymonat and P.G. Macioti
Debates over the legitimacy and legality of prostitution have characterized human trafficking discourse for the last two decades. This article identifies the extent to which competing perspectives concerning the legitimacy of prostitution have influenced anti-trafficking policy in Australia and the United States and argues that each nation-state’s approach to domestic sex work has influenced trafficking legislation. The legal status of prostitution in each country and feminist influences on prostitution law reform have had a significant impact on the nature of the legislation adopted.
Korean women sex workers have attracted attention from Australian border security, South Korean government officials and Korean-Australian communities. This article considers how the bodies of these women have become the ‘iconic sites’ (Luibhéid, 2002: ix–xxvii) on which the South Korean government and immigrant Korean-Australian communities perform ‘national values’. Within Korean-Australian communities, Korean sex workers have been perceived as threats to the immigrant project of socio-economic mobility and ‘legitimate’ citizenship. We consider the silence that is desired of sex workers within immigrant communities and how this can be co-opted by anti-trafficking discourses that are still predicated on the helpless, voiceless female victim.