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‘She wanted to know what could be done. How could this marriage be stopped? How could these two very unwell people be allowed to go ahead and marry? The doctor told her that mental illness could not be used as a reason to curtail a persons civil liberties and that was his view of the matter. But what, my grandmother wanted to know, would happen to any children born into that union?
‘I wish I could go back in time and give my grandmother a hug for having the compassion and the foresight to think of where that situation would leave us. She was right to worry. It left us in state care, one after the other. And as a young teenager it left me homeless, hungry, and prostituted, in that order.
‘The constraints of my own choices began even before I did. And if we were to shift this situation into the deli-counter analogy, there is no young girl standing there deliberating on what choice to make.
‘There is only a young girl standing waiting for what’s already been selected and pre-wrapped for her, and she can take it or leave it. Those are her options. That is her ‘choice’.’
People will say (and rightly say) that the trafficked child or woman and the destitute child or woman constitute two different situations. Yes, they do – but what is so often ignored is that they also constitute two different situations that culminate in exactly the same place; with both sets of women lying with their legs open on a brothel’s bed. In both situations, choice has been severely constrained. In both situations, the fear of one outcome leads to another. In both situations ‘choices’ have been made that lead to women’s bodies being sexually accessed against their will, which is lived as sexual molestation, in both cases.
In the case of the trafficked woman, she can ‘choose’ to keep kicking and screaming and ignoring the threats against herself and her family. Nobody sees this as a choice that she might be maligned for not making. In the case of the woman who is either in destitution or in fear of destitution, she can keep kicking and screaming mentally, and ignoring the reality of the economic threat against herself and her family, but people do see this as a choice that she is maligned for not making. The bald-faced reality however is that both women are caught in two different versions of the same bind, and both women pay the same price for it. The difference is that the latter group of women pay an additional price – it is the price of a socially-assigned culpability.
I will return now to the situation in Ireland.
Irelands best known online escort agency ‘Escort Ireland’ was proven in the documentary I’ve mentioned to have advertised women trafficked internationally by one notorious criminal gang, who were busted by the Police Service of Northern Ireland in an operation codenamed ‘Apsis’. The operation would have been better named ‘abscess’, in my opinion. This situation would be better expressed by the likening to a pustule or a boil.
The documentary tracked the movements of prostituted women nationally through the Escort Ireland website and in doing so revealed a disturbing pattern of constant motion from city to city and town to town, where these women, advertised as ‘independent escorts’, were shown to be anything but independent and in fact were being prostituted under the direction and control of international pimping gangs.
The women documented were very racially and ethnically diverse. They had been trafficked from South America, Eastern Europe, Africa and Asia. This left the viewer with one incontrovertible fact: the women whose bodies feed this trade are black women from Africa, brown women from South America, lighter-toned women from Asia and white women from several countries in Eastern Europe. What links all these women from various ethnicities and nations? Well, it’s the fact that they’re women, of course, which means that what we’re seeing here is gender-based slavery. We are so used to thinking of slavery as being something that is imposed by one race upon another that we are now witnessing slavery being imposed by one gender upon another – without the capacity for recognising it for what it is – without the social competence to assign it its true name.
About six weeks after the ‘Profiting from Prostitution’ documentary another Irish documentary was aired. It was called ‘Ireland’s Vice Girls’, in an unfortunate editorial decision. The content, however, was revealing and important. Again, several women were interviewed, each with a different background, some having come to prostitution through trafficking, others through what’s commonly understood as ‘personal choice’. What stayed with me after the documentary was the response of one woman, one of those who had supposedly made this ‘choice’. Her attitude towards prostitution and the men who used her within it was starker, more marked and more undeniably fixed than anything expressed by any of the trafficked women. She said ‘If I ever had to do one more punter, one of us would be leaving in a body bag’.
The woman who said these words spent ten years in prostitution, and I must ask, do these sound like the words of a woman who made some kind of benign and autonomous choice? Does a woman who’d rather kill or be killed before she’d return to prostitution sound like a woman who was ever involved in it through true autonomous choice in the first place?

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