What is commercial sex? That is an essential question as commercialization of hypothetically reproductive sexual intimacy permeates sexuality under patriarchy whose essence is to invent, develop and perpetuate social customs, social practices and social institutions with the purpose of facilitating male sexual exploitation of females.
The entering into marriage is typically in patriarchy preceded by a commercial transaction of some kind, whether symbolic or actual. Marriage is then typically predicated on a female becoming economically dependent on a male to the point that she feels that she will have to provide free sexual services to him in order so as not ruin her own social stature and economic security. Feminist theorists have in fact for decades pointed out the simple fact that patriarchal marriage is simply prostitution.
About half of all young women in Western societies have at some point offered and/or provided commercial sexual services. This may be done for fun, due to having been offered money while in a state of being sexually aroused and/or intoxicated, as part of flirtatious behavior, out of temporary economic need, as means of persuasion by themselves or by others or in realizing a hardcore sexual fantasy.
The common perception is that sex workers are a social problem, a special caste of women who are either fooled or forced into “inappropriate” female sexual behaviors. Yet the fact is that commercial sex permeates hypothetically reproductive sexual behaviors throughout patriarchy. Females who want promotion must in most cases have sex with male superiors. Females who want to keep their jobs often have little choice but to have sex with the manager. Single mothers typically have even less choice than other females since patriarchy obliges them to offer sexual services in order to provide food and other essentials to offspring of theirs. Men in position of authority everywhere use their leverage of power to abusely gain exploitative sexual access and it is usually not even illegal to do so. Sexual exploitation is thus not an exception under the ethnocratic domination of patriarchy but in fact the very social norm.
Yet male sex workers are virtually never considered a social problem and they are for the most part not even socially stigmatized for being sex workers, yet of course a cisfemale providing commercial sexual services to fellow cisfemales will for the most part not be stigmatized either and so the stigma on sex workers is primarily associated with hypothetically reproductive sexual intimacy. Overtly transgender sex workers are however typically violently targeted by the police in them considering the overt presence of transgender sex workers in public space a mortal threat to their own patriarchal hegemony over society, including obviously in threatening the patriarchal norms of cisnormativity and heteronormativity.
In understanding the epistemology of sex workers need we understand that sex work is not limited to offering physical penetrative sex but there are many other sex worker professions as well including dance, phone, webcam, modeling, acting and peepshow. These are professions whose members are identifiable sex workers but what about psychotherapists, cashiers, nurses, masseuses and secretaries? These too offer sexual services but do so in a manner which is fully socially accepted and is not formally considered sex work despite clearly being so.
Then there is the idea that sex workers are all victims and victims only. Sex workers are in fact frequently victimized, exploited and enslaved but individual sex workers are unique persons who even if victimized are irreducible to their victimization. In fact, such a misperception perpetuates their structural subjection, objectification and lack of social stature in being discursively treated as subpersons.
We need thus recognize the tremendous diversity among sex workers generally and among sex workers offering sexual intercourse specifically. There is not only tremendous functional diversity in terms of social context and offered services and but also in terms individual difference in both perception and experience among individual sex workers.
Sex workers are thus anything but an homogenous group and so we need refrain from making undue generalizations just as we need refrain from making undue generalizations about members of other professions as well. Sex workers face much prejudice and stereotyping and so we need deconstruct the unfounded dichotomy between female sex workers and other females. Sex workers are thus not a homogenous category of persons with homogenous experiences but the cultural distinction is rather one between sex work that is encouraged by society (e.g. psychotherapy) and sex work that unfortunately remains socially stigmatized.
The real distinction is thus not somehow in a phantasmatic bisection between females and in socially imposing a structural partition within sexualities of individual females but rather between the respective semiotic coding of performative acts in culture.
Female sex workers typically experience intense internalized stigma (“shame”) over the state of being sex workers, but females generally in Western culture and many other cultures do however tend to experience shame over their intimate anatomies and especially due to secretion of body fluids due to sexual arousal, menstruation andor/ incontinence.
We need hence cease stigmatizing sex workers as ostensibly “social problems” and cease discursively, demeaningly reduce sex workers to patriarchal narratives of victimhood as typically premised on anthropologically interesting beliefs about phantasmatic semiotic contamination despite the pervasive victimization of so many sex workers.
Rather need we recognize that we ought all be sex workers. What does this mean? Being a sex worker by choice as (opposed to not-having-any-other-choice or being coerced into prostitution) is precisely about liberation in interpersonal physical intimacy. We need thus recognize diversely gendered sex workers by choice as feminist role models for human society at large. The question is thus not the existence of sex work but rather the social and discursive conditions under which these are performed.
Most heterocultural men are very eager for casual sex as frequently as possible with different females. Most heterocultural females would love to have frequent casual sex with different men. Then why are we not all gender fatales as trained in advanced seduction skills? Clearly do most of us desire to become sex workers whether commercially so or as a free service to fellow persons.
The main discursive reason is that we are socially conditioned not to think of ourselves as sex workers but rather are we all socially conditioned and discursively expected to become compulsory participants in socially compulsory structural oppression of reproductive prostitution. As social construction does this involve multiple defense mechanisms including repression, projection, denial and splitting.
The task is thus not only elimination of social structures of male sexual exploitation of females and ceasing to project mainstream pervasive patriarchal ills onto sex workers but importantly training most human beings into becoming subversively socially transformative feminist sex workers indeed.
Then what does this mean more specifically? Does it mean that we should all be offering/providing commercial sexual intercourse to each other? Quite the opposite as commercial sex work is borne out of heterocultural male sexual deprivation as heterocultural females are structurally mostly sexually unavailable for casual sex for simple security reasons considering the immense risks and dangers involved in both casual sex and committed relationships with heterocultural males. Commercial sex is in fact socially and economically produced by pervasive structural dysfunction in society with regard to interpersonal intimacy.
We need rather recognize psycho-sexual health as important field where most human persons certainly require education and training. Most human beings who have considered the issue would surely wish to become mistresses of their destinies in learning to develop appropriate sexual agency as ethico-aesthically expressive of both individual sexuality and individual personhood.
Training to become gender fatales (i.e. expert seducers) is not only a skill that is essential for psychological wellbeing but importantly one that most of us would love to develop if we only knew how. Lifting the patriarchal stigma on female sex workers is indeed essential to lifting the patriarchal stigma on female sexualities generally.
Humans are sex workers by nature as most of us are highly sexual beings indeed (even those of use who asexual!) yet most human beings at the same time experience tremendous problems in communicating ourselves to others with respect to potential interpersonal physical intimacy.
We need not only respect, recognize and enfranchise sex workers but we need furthermore recognize our own longing for becoming increasingly ethico-aesthetically slutty ourselves in both appearance and psychological, social and sexual behavior. We need thus provide feminist SBT (Social Behavioral Training) to all in helping us all become non-profit sex workers by choice.
When structual sexual deprivation disappears will also sex work increasingly gain a distinctly different flavor and character as sex work needs become an extremely sophisticated, indeed exquisite art as expressed in ethico-aesthetic feminist ritual sex as provided fully freely without financial reimbursement by persons of all genders in feminist Temples of Love around the world.
The Intelligence Entrapment Methods documentation project.