Why Do Migrant Sex Workers Need Saving?

I don’t believe that there are national sexualities. But our language reflects vague impressions of how people in other cultures do sex—a tongue-kiss, “French”; anal penetration, “Greek”; penis-between-the-breasts, “Cuban.” They are stereotypes most of us don’t take seriously, and the national tags vary according to what country we’re standing in. But everywhere we have notions that out there somewhere are strange, wonderful, and exotic kinds of sex waiting for us to try.

But what about “sex trafficking,” denounced in the media as a rampant crime linked to global gangs and insecurity at borders? The U.S. government, claiming to be the world’s moral arbiter, spends millions issuing an annual report card rating other countries’ efforts to combat this crime and trying to rescue victims around the world. The implication is clear: “American” ideas about sex and morality are the right ones for the planet. In other words, if the ideal of “American” sexual relationships is accepted everywhere, the enslavement of women and children will end.

In the West, in the present, many people believe that sex should express love. This “good” sex is also said to provide a key way to discover personal identity -- who we really are, our innermost selves. It is assumed that feelings of love increase pleasure (quantitatively) and intensify it (qualitatively), resulting in meaningful passion that is expressed through long term, emotionally committed relationships. Other sexual relations then seem wrong, among them anonymous, public, and “promiscuous” sex. Above all, “real” love and sex are said to be incompatible with rationality and work -- at least that is the way many wish it to be.

At the same time, people wonder: Is there a boom underway in the buying and selling of sex, part of a general sexualization of contemporary culture? Since objective data is impossible to gather when businesses operate outside the law, we cannot know whether sex-and-money transactions are going on more than ever, but we certainly know we see and hear about them more. So although we tell a powerful story about sex and love belonging together, we also understand that people want other kinds of sex. We hear about people who buy and sell sex from our friends, acquaintances, the media, and sometimes through reporting on migration -- which is where “sex trafficking” comes in.

In a context of increasing hostility toward migrants, it grates on people’s nerves to think that many might prefer to use sex to earn money instead of washing dishes, babysitting, working in a sweatshop, or picking fruit -- for much less money. But migrants -- who come in all sizes, shapes and colors, and from infinitely varying backgrounds -- are just trying to get by as best they can on what can be a very rocky path. Migrants who cross borders to work need to be flexible and adaptable to succeed. They often do not know beforehand how they will be living, and they may not know the language. They may not find the food, music, or films they like, or the mosque, temple, or church. Everything looks different; they feel lonely. They may feel enormous pressure to pay back debts contracted to undertake their journey, and they may fear being picked up by the police. But they have arrived with a plan, some names and addresses, and some amount of money.

When migration policy is tightened at the same time that low-status jobs are abundantly available, a market opens up to help migrants cross borders. Some of this looks just like legal travel, but much of it involves bigger risks and higher costs, and some entails egregious exploitation -- whether migrants are destined to work in mines, private homes, sweatshops, agriculture, or the sex industry.