Allena Gabosch’s new book, Sex Positive Now, is out, and I have an essay in it; so do lots of others whose names you may know, including Veronica Monet, Gloria Brame, Susie Bright, Annie Sprinkle, and many others. So as is my habit, I’ll just give you a little taste of my contribution; if you want more you’ll just have to buy the book! And if you do you’ll not only be supporting the work of a lot of sex positive thinkers and writers, but also helping Allena herself, who is battling cancer (please also consider donating to fund her treatment).
…For most of recorded human history, the manifold laws regulating sex work were not intended to preclude pragmatic motivations for sexual behavior, but rather to keep up appearances, guard the purity of bloodlines, and maintain public order. But as industrialization rapidly changed the face of Europe and the young United States, a new idea began to take hold of people’s minds: if science could improve Man’s tools and techniques, why couldn’t the same process be applied to Mankind itself? The immediate result of turning (pseudo-)scientific inquiry upon sex was that taking money for it was no longer considered merely something that “low” or “sinful” women did for a living or extra income; instead, the “prostitute” was defined into existence as a specific type of woman, separate and distinct from other women. And once the idea of “prostitution” as some uniquely disgraceful activity was invented, and the “prostitute” was defined as the lowest of the low, it was inevitable that women who would previously have been considered more or less the same as whores would attempt to draw lines between themselves and the new pariah class. Furthermore, once these new ideas inspired Western governments to criminalize prostitution and/or its attendant activities, distinguishing oneself from a “common prostitute” became a matter not only of dignity, but of legal necessity.
The first group to successfully shed the whore stigma was actresses, who had since classical times been considered interchangeable with harlots; dancers whose style could be credibly represented as asexual or highbrow (preferably both) followed them, then masseuses and finally, “emancipated” women who had extramarital sex for non-financial reasons. In the past several decades, these groups have multiplied to include burlesque and competition pole dancers, glamour and lingerie models, professional “cuddlers”, nude maids, waitresses catering to sexual fantasies and even sugar babies; all of these absolutely insist that they are different from strippers, hookers and fetish workers in some real (and legally defensible) way. Even people who are directly paid for a hands-on sexual service claim that being “certified” or “spiritual” or whatever makes them distinctly different from other sex workers, and I’ve actually heard women willing to top strangers at kink parties claim that their lack of a pecuniary motivation makes them not only distinct from, but morally or even psychologically superior to, professional dominatrices…
