Caught
Between culture And weakness: The Ipswich victims
By Sambaiah Gundimeda
19 December, 2006
Countercurrents.org
“For all of you
non-prostitutes out there talking about us women who have sold sex,
you have to realise that the damage to us is massive. Financial help,
a few encouraging words, won't do it. Sticking us in 'tolerance zones'
won't do it. Maybe ongoing psychological care, over a period of many
years…”
- An ex-sex worker
from San Francisco, US[1]
The serial murder in Ipswich,
United Kingdom, of five women in less than two weeks is one of the gravest
brutalities that one comes across in the recent past of the country.
As one follows the TV and Newspapers about the malicious killings, one’s
heart could not help but get wrenched. ‘Women such as those murdered
exist in every town and city in any country, though for the most part
we prefer not to see them. They are killed far more often than is reported
and suffer repeated violence but are noticed only when they die in numbers.’[2]
But in a first world country such as Britain what causing women to enter
into sex trade. This essay argues it is the existing social culture
in combination with human weaknesses what pushes a father’s ‘little
girl’ and a mother’s ‘lovely child’ into the
‘dark business’.
Culture
One always admires certain
socio-cultural notions of the British, such as treating individuals
with respect and dignity, respect for individual’s privacy and
respect for others’ culture and language. We rarely come across
a normal British person ridiculing others because they speak different
language or speak English with a ‘funny’ accent or wear
different clothes.[3] Probably this is one of the reasons why the UK
is one of the best multicultural countries in the world. Undoubtedly
all these notions are emanates from the ideology of individualism, which
is fiercely safeguarded by the British. But problems like murders in
Ipswich would reveal the excess of such ideology and practices. For
instance, of the five murdered women, only two of their parents (and
friends) were aware of their daughters’ ‘business’.
Obviously no daughter would want to disclose her profession to her parents
and no parents would want to know the business of their daughters, especially
if that business happens to be selling their flesh. What surprises,
however, is the personal relationship between the daughters and parents.
The parents of these women did not have information about their daughters’
whereabouts. It was said that one of the parents has last seen her daughter
some eight years ago. What I am trying to say here is that the notions
of individuality and respect for individual’s privacy are all
fine. But in the name of such respect one is risking of loosing one’s
own kith and kin and thereby finding little meaning in the very purpose
of living, this is more so with aged parents. If the children, on the
one hand, are driven away from their parents, thanks to notions of individuality,
which often results in strained relationship between the parents and
children,[4] the prevailing city culture and emerging ‘star culture’,
on the other hand, are equally responsible in driving the individuals
into the world of vice.
The culture of a city has many facets and this is not the place for
discussing all of them. Instead what I shall do is to bring-in those
aspects that were emphasised by the sex-workers[5] in their justification
of the trade. In the event of serial murder the police advised the women
on business to stay away from the streets of the red light area. Responding
to such advice the women said that they did not have choice as (a) they
need money and (b) it’s Christmas time. Although the latter aspect
is also tied with the former one, i.e., money, the justification of
the trade on account of ‘Christmas’ is tremendous. For,
whether one lives in UK or India, everyone needs money. One cannot grapple
with the problem of prostitution simply from the point of money. There
is something ensnares to this ‘need of money’. Perhaps one
could appreciate this need from an appreciation of emerging ‘star
culture’, all over the world. As modern technology helps us to
connect every nook and corner of the world, the present generation,
especially the youth are in an extremely advantageous position to know
everything about the ‘other’ – people, countries and
cultures. They are also, again, extremely informed about the overnight
millionaires. As the knowledge about ‘others’ grow our desires
are also equally expanding. People began to compare themselves with
others, especially with the people who fly around the world, live in
luxurious estates, drive BMWs and the ones who wine and dine in five-star
hotels.[6] In a way we are witness to the emerging star culture and
everyone wants to be part of it. Of course, there is nothing wrong in
having such thoughts and desires. In fact, these thoughts not merely
widen our mental horizons but also help us to learn from others and
improve our own lives. But the problem occurs when people want what
they want in a split of second, without working for it. In other words,
unlike the past generations, the present generation is not interested
in hardworking, but in hard money or what they call in America ‘a
quick buck’. One cannot realise goods or achieve things as fast
as one imagines in one’s mind. There is always a gap between ones’
desires and fulfilment. This void is what is driving the youth into
the world of quick businesses and ready to do anything, which includes
trading with one’s flesh.[7]
Of course, one cannot deny the connection between the prostitution and
the psychological damages, in the form of sexual abuse, experienced
by the sex workers in their childhood, and the kind of relationships
they enter as young girls. First, on the latter aspect: When a girl
meets a boy, it is not a simple relationship between a boy and a girl,
although it appears to be. They are entering into hitherto unknown worlds,
cultures and relationships, which have been part of the partner’s
life. The rise or fall of a person in the new environment depends upon
the character of the new world. In the sense, if the girl’s partner
is a good person and world of his interactions are uncorrupted she is
bound to be influenced positively by the new environment. On the contrary,
if the new world is impaired and malicious, unless the girl is quick
at grappling with the true character of the new environment and move
out of it, she is bound to be dragged into it and finally submerged
into it. Interviews with the sex workers confirm that they were initially
pushed into the trade by their (so-called) boy friends who pimped them
and introduced them to drugs. And once introduced they somehow, rather
sadly, came to believe that in the world of prostitution there exists
only a gate of ‘entrance,’ but not a gate of ‘exit’.
This poses a fundamental challenge to the very power of human thinking
and what we are worth. For, we would not have developed thus far had
we not explored avenues of “way out”. Of course, one should
recognise that our capacity to think, imagine and act is actually connected
to the environment in which we are part of. For, human beings need recognition,
encouragement and assurance that they are capable and worth of something
which acts as motivational factors in their thinking and acting. The
responsibility of encouraging an individual lies with the larger society[8]
in general; the immediate responsibility, however, rests with the family.
This belief among sex workers, actually takes us to an earlier point
that I was trying to emphasise - individualistic attitudes and family
ties. If the family ties are strong and parents are ready to help them,
not in terms of money, but at least in terms of psychological assurance,
these women might not come to the conclusion that their world has closed
behind them.
It is no secret that many girl children are physically abused by their
relatives. The whole problem is not so much about the physical bruises
of this abuse, (as time heals them), but so much about the mental damages
that abuse leaves behind. When a child turns into a young girl her mental
disfigurement, caused by sexual exploitation, metamorphosis into hatred,
both self-hatred and hatred against the people, who abused her. Of course,
sometimes this might even result in hatred against the entire opposite
gender. This state of mind produces two kinds of women: (a) mentally
stronger women with a burning anger against their abuser, and (b) women
with weak mind-set. On the former, the life of Phoolan Devi serves as
a case-in-point. She violently thrashed and stabbed her ex-husband,
in front of the whole village, as an act of retaliation for abusing
her when she was still young.[9] On the latter, the cases of more than
two thirds of the sex workers are revealing stories. Their inability
to act against their abuser leaves them in a perpetual state of self-hatred
and thereby in a perpetual state of suffering, which is, obviously,
self-imposed (but the result of an external agency). And here lies the
problem. Their powerlessness to disentangle themselves from suffering
deprives them of any self-confidence and self-respect.[10] The self-flagellating
behaviour of many sex workers and their willing subjection to pain inflicted
upon them by the ghastly sexual behaviour of their customers is, thus,
the result of lack of self-respect for themselves, which is rooted in
self-hatred.[11]
Christmas
Before understanding the
sex-workers’ justification of their trade in the name of Christmas,
I would like to point out two general social principles: First, individuals’
actions and reactions, in any given society, are both influenced by
and in response to other individuals’ actions and reactions. Secondly,
it is normal behaviour/tendency or social instinct of human beings to
be part of the group and thereby its culture, within a given society,
rather than left out. From this understanding let’s look at the
justification.
In today’s world the process of commodification of everything,
including a religious festival like Christmas is complete. The original
idea of Christmas, i.e., celebrating the birth of Jesus Christ, is,
more or less, replaced by the idea of shopping. Although the tendency
of shopping is high in any given month in a year, this is higher in
the month of December. People spend huge amounts of money buying everything
that they could possibly imagine.[12] It is this prevailing culture
of shopping what drags people into its web, irrespective of their ability
or inability to shop. People are forced, by culture, to earn more in
order to shop more. Of course, this is not a bad notion. For, it gives
an opportunity to explore avenues and thereby improve the quality of
life. However, this notion put pressure on everyone and everybody cannot
put-up with it. People’s ability to shop invariably depends upon
their economic conditions. People with economically rich backgrounds
and good earnings can afford to shop, while people with lesser economic
capacities are confined to window shopping. The latter’s inability
to shop sometimes forces them to explore morally and legally unacceptable
avenues so as to meet the social demands and expectations.[13] Thus,
the sex workers’ justification of their trade on account of Christmas
should be understood from the point of this prevailing social culture
of spending and its pressures. In other words, the women simply would
not have become sex workers, had they have enough to afford a comfortable
life.[14]
Perhaps one should mention the problem of poverty among the sex workers
as well. Most of the sex workers are victims of poverty, both as children
and as young girls. Lack of decent education, a consequence of poverty,
poorly equips them to earn a decent life. They endure a mental suffocation
on account of the restrictions imposed by their material conditions.
They find it difficult to overcome the consequences of poverty and come
to conclude that they simply do not have avenues to improve their material
conditions.[15] In terms of economic exchange value they do not have
products (capacities), which could be exchanged for money. In such a
situation they view their bodies as having some earning value that can
be exchanged for the real money.[16]
Weaknesses
Human weaknesses are many
and everyone is vulnerable to one or the other weaknesses. As long as
they are able to control these weaknesses they would not be drifting
into the worlds of vice. But they enter the dark worlds when they lose
control over their facilities. In the case of many sex workers, they
began to take drugs simply because it is difficult to bear the mental
agony that their bodies are, like a product, being used and abused by
strangers. After a certain point, however, they do the trade because
they need money to buy drugs. In a way it is a vicious circle and many
of the sex workers are simply victims. The Ipswich victims are, yet
again, fallen into this trap. It was revealed that some of them, including
two of the murdered women, spend not less than £200 to £500
per day on drugs.
Conclusion
The above observations suggest
that the five murdered women are victims of existing social culture
and their own weaknesses. The demands of social life forced them to
enter the business, while their weaknesses further pushed them into
the depths of the trench. Such social culture and human weaknesses are
not merely confined to UK but it is a common experience all over the
world. Although the state could be brought-in to ameliorate the economic
conditions of the women (or sex workers), the responsibility largely
lies with the society, since it is connected with its culture. However,
it is not too much to urge:
1. That sex workers before
entering into the world of vice were somebody’s little daughters
and some others’ lovely children. We should, once for all, establish
the fact that they are not sexual objects but human beings. We should
develop a more realistic and humane attitude towards them.
2. Parents should take proper
care of their grown up daughters and help them in all possible ways
so as their daughters do not waft into the world of vice. Even if some
of them do, parents should do everything in their capacity to bring
them back to an ordinary and decent life.
3. While entering the trade
young girls and women consider the devastating effect it will have on
their family and friends. Emotionally it is simply difficult for them
to come to terms with the fact that their ‘own child’ or
‘good friend’ has become an object of appalling sexual pleasures.
Sambaiah Gundimeda
([email protected])
is a research student in the Department of Politics and International
Studies, School of Oriental and African Studies, University of London.
* I dedicate this essay in
memory of Tania Nicol, Gemma Adams, Anneli Alderton, Paula Clennell
and Annette Nicholas, the five murdered women in Ipswich, UK.
[1] http://news.bbc.co.uk/1/hi/world/6183491.stm
[2] Ben Macintyre. ‘Out
of darkest Suffolk, enlightenment’, in The Times, London, 15 Dec.,
2006.
[3] Setting aside the suitability
and unsuitability of weather conditions, the way we clothe ourselves
not merely reflects our individual tastes and personality but also,
importantly, mirrors the specific cultural backgrounds and ideology(ies)
that are embedded in that culture. See, Bourdieu, Peirre. 1984. Distinction:
A Social Critique of the Judgment of Taste. Cambridge: Mass: Harvard
University Press. Somehow I began to think that clothing by the non-British
people in UK, despite unsuitability to the British weather, was not
so much because they wanted to show (-off) their cultural background
or feel comfortable in those clothes, but so much because they miss
their culture amidst thousand different cultures. In a way they ‘lose’
themselves and suffer a sense of alienation. One way of overcoming such
alienation and to regain the ‘lost person’ is projecting
one’s distinct identity, and clothes are one of the best available
means for such projection.
[4] Here I am not arguing
that family relations are failing because of the individuals’
attitudes, which are rooted in the ideology of ‘individualism’,
although my argument appears precisely that. On the contrary, I am only
trying to show one of its many facets.
[5] Despite social and academic
activism by the feminists, certain words and phrases such as ‘prostitute’
and ‘vice girl’ are very much current in the British media.
A BBC correspondent while interviewing a parent of one of the victims
used the word ‘prostitute’. The parent was angry, trembling
and shouted at the correspondent to not to use such words against his
‘little girl’. It had such a devastating effect on him that
he began to stutter for sometime. One can understand the parents’
anger and agony as the word sends nails into their hearts. One should
recognise the fact that before entering the sex trade and referred as
‘prostitutes’ or ‘vice girls’ they were referred
to by their own names. They are all ordinary women from an ordinary
town, plying a grimly ordinary trade.
[6] I am not saying that
comparison with others is a new phenomenon that emerged along with the
developments in technology. In fact, comparison among human beings is
as old as times. I am simply saying that with technology, our horizons
of comparisons have expanded and thereby our desires.
[7] According to the UK government
reports there are as many as 80 thousand women in the sex trade. See,
http://news.bbc.co.uk/1/hi/uk/6172273.stm
This figure does not include thousands of young girls that either
or are brought from the countries of third world and East Europe. And
of course, there is always the presence of sex workers from the other
West European counties.
[8] For a brilliant analysis
on the social forms of recognition and non-recognition, see, Honneth,
Axel. 1995. The Struggle for Recognition: The Moral Grammar of Social
Conflicts, Cambridge: Polity press.
[9] Phoolan Devi was born
in North India. She was given in marriage at the tender age of 11 to
a man three times her age. Her marriage broke down in the same year.
By the time she was around 20 years old, she was subjected to numerous
sexual assaults. See, Sen, Mala. 1991. India’s Bandit Queen: The
story of Phoolan Devi. New York: Harper Collins; Devi, Phoolan. 1996.
I, Phoolan Devi: The Autobiography of India’s Bandit Queen. London:
Little, Brown; also see, Leela, Fernandes. 1999. ‘Reading “India’s
Bandit Queen”: A Trans/national Feminist Perspective on the Discrepancies
of Representation’, in Journal of Women in Culture and Society,
vol. 25, no. 1, pp: 123-152.
[10] From an Indian context,
talking about the connection between prostitution and a lack of self-respect,
Ambedkar’s opinion may be helpful. In 1935 at a Bombay Presidency
Depressed Classes conference in nearby Yeola, Ambedkar proposed a resolution
for religious conversion and declared, ‘I was born a Hindu and
have suffered the consequences of Untouchability. I will not die a Hindu.’
Following this declaration there was a heightened activism among the
Dalits, all over India. The sex workers from Kamathipura in Bombay,
who were mostly from Dalit community, also responded to this declaration.
In 16 June, 1936 they held a meeting at Damodar Hall and invited Ambedkar.
Although Ambedkar went there to address the gathering on the issue of
conversion, instead he proclaimed that their profession was a shame
to the Dalit community and they must leave it. As Gail Omvedt points
out, the meeting aroused one of the earliest debates on prostitution.
Most of the caste Hindu social reformers criticised Ambedkar ‘for
ignoring the severe economic constraints that drove women to this profession.’
Ambedkar, however, stood firm on his stand from the point of self-respect.
Although we do not know Ambedkar’s mind on prostitution, except
in Kamathipura conference, it was clear, especially when he was talking
in terms of ‘self-respect, that he was connecting the psychological
damages suffered by the Dalits on account of caste behaviour of the
Hindus with the mental agonies suffered by the sex workers, on account
of physical exploitation by men. On Kamathipura meeting, see, Omvedt,
Gail. 2004. Ambedkar: Towards an Enlightened India. New Delhi: Penguin
Books, pp: 63-64.
[11]Although Rousseau was
not directly talking about self abasing behaviour, but his ideas on
‘inequality and inauthentic lives’ would throw some light
to comprehend the individual’s self-abasing behaviour. See, J.J.
Rousseau. 1984. Discourse on Inequality. Penguin.
[12] Thanks mainly to the
cheap labour from the developing countries.
[13] I am not, by any means,
suggesting that only poor people undertake legally and morally unacceptable
means to earn money. In fact it is open secret that lots of underworld
businesses are run by elite circles. Poor people become part of these
businesses simply because of economic compulsions. Note that the former
is motivated by his insatiable hunger for riches, while the latter is
compelled by acute poverty.
[14] One of the sex workers
explained eloquently how she turned to prostitution because she needed
money to raise her children, and didn’t want to work long hours
in a supermarket never seeing them. See, The Times, London, Wednesday,
13 December 2006.
[15] For a brilliant analysis
of the consequences of poverty in modern capitalist societies, see,
Lewis, Oscar. 1965. La Vida: a Puerto Rican family in the culture of
poverty, San Juan and New York. London: Secker & Warburg.
[16] This is not to suggest
that all the women who undertake sex trade are compelled by poverty.
In many elite circle the trade is an honourable profession. Without
any disrespect, the services to the elites, in any society, are rendered
not by ordinary and uneducated street sex workers but by the girls from
rich background. For, they can only understand, thanks to their socialization,
the ‘subtle’ behaviour of their class. We see the ‘class’
aspect in the sex business. The ‘business’ in the elite
circle is professional and honourable, while the same, if undertaken
by the women from the underclass, is prostitution.
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