Two weeks ago in my Gender and Work class we discussed Sex Work with our guest speaker Jenn Clamen. Without a doubt it was one of the most interesting guest lectures I have ever been to. She explained to the class how although sex work is no longer illegal in Canada there are still parts of the Criminal Code that make aspects surrounding sex work prohibited. For example, it is not illegal to be a prostitute but it is illegal to own or operate a bawdy house (brothel), transport someone to a bawdy house, or negotiate the terms of a sexual service.
You can find these exact laws illustrated in the Canadian Criminal Code:
210– (Bawdy house law)
211– (Transporting law)
212– (Pimping law)
213– (Communication law)
Now many of you are probably already aware of these laws but in my class we were shocked. Clamen explained to us how the application of these laws significantly decreases the safety for sex workers because in order to be legal you must never tell anyone where you are going or what services you are comfortable performing. One of their responses to this injustice was to unite on the web, which is where our class fits into the discussion.
The other day in class we were introduced to Hegland and Nelson’s (2002) article which demonstrated the ways that the internet is used by cross dressers because…
“the virtual world of the Internet provides a safe and anonymous place that allows those individuals who live at the fringes of society to reflect upon their own paths, meet others, and offer or receive advice and support without risking public condemnation or persecution.” (141)
I believe that this same concept is being used by sex workers. The power of the web has given sex workers the opportunity to establish a globalized community. Through these sites they can exchange studies, news, and campaign ideas to communities all over the world.
Then there are more local sites like POWER (Prostitution of Ottawa/Gatineau Work, Educate and Resist) or Maggies (Toronto sex Workers Action Project) who operate to assist local sex workers in making their jobs safer. Increasing their safety is done by offering advice and tips to protect themselves and also by documenting experiences by other workers in the neighbourhood.
Furthermore, they are using the internet to illustrate what Fuchs calls actuality/potentiality. They release documents to explain to workers what the current laws are (actuality) and how to get around them safely. They then focus much of their sites towards the shift of potentiality through campaigns, media releases, documents etc.
Thus, we are being given another example of how the internet can be used to empower an extremely marginalized group of people. Yet, thinking in Fuch’s terms we must still ask critical questions such as…
Which sex workers have the accessibility to these sites?
Or
Do sites such as these create a digital divide amongst the sex working community?
I would love to know your thoughts and reactions to this discussion!
socialmediawithjill 