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Ultimately, prostitution laws targeting buyers have complex effects on people far beyond those they are meant to target. In addition to this complicating factor, the Nordic countries also police prostitution using various other laws and by-laws. Some of these regulations do, in fact, assume that the women who sell sex are to be punished and blamed for prostitution. This goes to show that one should be careful in concluding that Nordic prostitution policies are guided by progressive feminist ideals, or that they necessarily seek to protect women involved in prostitution. The most telling example of this the way the Nordic countries treat migrants who sell sex.
In Sweden this is embodied by the Aliens Act, which forbids foreign women from selling sex in Sweden and is used by the police to apprehend non-Swedish or migrant persons suspected of selling sex. This reveals the limits of the rhetoric of female victimisation, with clients framed as perpetrators: if the seller is foreign, she is to blame, and can be punished with deportation.
In Norway, we see similar gaps between stated ideology, written policies, and practice. Even though it is completely legal to sell sex, women involved in prostitution are victims of increased police, neighbour and border controls which stigmatise them and make them more vulnerable. The increased control the Norwegian police exert on prostitution markets so as to identify clients includes document checks on women involved in prostitution so as to find irregulars among them. Raids performed in the name of rescue often end with vulnerable women who lack residence permits being deported from Norway.
Taken together, the Nordic countries’ ways of approaching prostitution have been presented nationally and understood internationally as expressions of a shared understanding of prostitution as a gender equality problem, an example of how women’s rights can be enshrined in anti-prostitution law. But after looking closely at how the laws have been proposed and implemented, we beg to differ.
One Former Prostitute in Cape Town, Two NGOs Battling Over How to Help Her.
How should society deal with prostitution? by Rosie Spinks.
The first time Asanda* had sex for money , there was little time to reflect on how she’d found herself in that situation. She was staying with a friend after being kicked out of her parents’ house, without a job or money. One evening, the friend said they were going to work in a restaurant. Unless she wanted to be on the street the next day, Asanda had little choice but to follow.
“I didn’t understand why she was polishing her face and putting on makeup to go work in a restaurant,” Asanda recalled.
Asanda was even more confused when they arrived at a pub and, instead of getting to work, the two of them began drinking alcohol. A while later, now drunk, they got into a car headed to a BP petrol station in Belleville, a Cape Town suburb. She noticed that girls were milling around the side of the road in short skirts, which she found odd. When they got out of the car, things became clear.
“I said to my friend, ‘What do you mean we are working here at the BP garage? They only hire men to work here,’” Asanda said. “My friend said ‘No, I’m selling myself here on the road.’”
At that moment, Asanda realized that she would be doing the same that night and she began to cry. She was 17 years old.
Asanda’s situation is the subject of frequent debate among feminists and gender rights activists. Did she simply make an economically rational decision in response to her bad circumstances? Or was she forced into a form of sexualized victimhood that seems all too common for women living under economic constraints? In other words, is prostitution a profession and Asanda a ‘sex worker’? Or is it a form of oppression, where Asanda is a ‘prostituted woman’?
This debate is further muddled by the fact that Asanda lives in South Africa, a country formerly and controversially referred to as the rape capital of the world. In certain provinces, more than three quarters of women report experiencing some form of sexual violence, including rape. With UN research showing a link between men who purchase sex and men who commit rape, South Africa is a prime example of a culture that’s unkind to both women and sex workers.
These semantics and statistics don’t concern Asanda much. She refers to the times she traded sex for money euphemistically as “going down to the road,” or more directly as “selling myself.” In any case, she is resolute in her decision to not do either anymore. Her story is less a depiction of what it means to be a prostitute today and more about how hard it is to avoid that life when there are few available alternatives.
“Saying that I stopped selling myself comes straight from my heart. I’m proud to say that,” Asanda said. “I feel like there’s still a future for me.”
Now 21, Asanda no longer sells sex . Tall and slim with an almost regal posture, she dresses like Rihanna and has aspirations of being a model. With her lithe build and ever-changing hairstyles, it’s not hard to imagine her strutting down a runway.

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