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Prostitution - Wikipedia
Simultaneously, the death of activist Gabriela Leite has lead to a renewal of leadership and a reformulation of theoretical approaches in the movement. In this context, putafeminismo is becoming established as an intersectional approach to race, class, and gender rooted in local historical contexts. Putafeministas recover puta as a term applied to women working outside the family, unprotected from sexual violence. Looking at Brazilian history, they situate the sale of sex as a practical inevitability for a racially-identified female working population, whose horizons of possibility were bounded by cheap labor, marriage and prostitution. Here, we follow a growing intellectual and political trend in Brazil and Argentina — Putafeminismo , which postulates that fighting the social stigma of the whore is a necessary precondition for any social justice struggle involving sex workers. We begin with an overview of how the current battles surrounding sex work are not being played out on a level playing field between equally matched sides. We explore the concept of pornophobia 2 and its deeply set roots in the historical development of the concept of the whore.
International Whores' Day
T he French intellectual men who signed a statement — "Hands off my whore" — defending their right to buy sexual services has infuriated women and caused wide controversy. Not only does it tell us what they think of sex workers, but of women generally and particularly what they think they can get away with saying publicly at this moment in time. I have just signed a feminist statement opposing France's attempt to criminalise clients. My motive for opposing it is entirely different from that of these men — not men's sexual freedom but women's ability to make a living without being criminalised and deprived of safety and protection. Driven further underground, women would be at the mercy of both those clients who are violent and those police who are sexist, racist and corrupt and like nothing better than to persecute and take advantage of "bad girls".
The Church quickly achieved local notoriety for its ethics of sex-positivity and its mission to create both public and commercial spaces for the practice of sex-positivity. How did a small iconoclastic community come to disseminate a view of sexual commerce as a tool for facilitating spiritual growth and healing? And how was their sex-positive vision situated within a changing historical paradigm by which sexuality was increasingly seen as an aspect of selfhood that individuals should deliberately, conscientiously cultivate?