2014
DOI: 10.1057/fr.2014.3
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Rethinking the Boundaries: Towards a Butlerian Ethics of Vulnerability in Sex Trafficking Debates

Abstract: Feminist debates on sex trafficking have become entrenched and polarised, with abolitionists producing images of helpless abused victims, while sex worker advocates work hard to achieve some recognition of the agency of migrant sex workers. This article explores constructions of embodiment, subjectivity and agency in the debate, showing how abolitionist views, in spite of their efforts to challenge liberal pro-sex perspectives, rely on a familiar vision of the body as a singular, bounded and sovereign entity w… Show more

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Cited by 14 publications
(13 citation statements)
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References 26 publications
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“…Instead of a singular practice, Svati Shah (2014) has described sexual commerce as being produced along a continuum of income-generating activities, where female migrants often work in other sectors in addition to the sex industry. Understanding sexual commerce as existing along a continuum also has implications for moving beyond the polarized debate over structure versus agency in sex work research (Bernstein 2007;Dewey 2011), which has been reinvigorated today in the context of antitrafficking fervor and migration for sex work (Agustín 2006(Agustín , 2007bSzörényi 2014). While migrant sex workers in the global South are continuously viewed as having little choice, and sex work is often conflated with poverty, Shah (2014) argues that across multiple migrant sex work spaces, "the discourse of sexual commerce .…”
Section: Everyday Life and The Flower Farm Sexual Economy In Naivashamentioning
confidence: 99%
“…Instead of a singular practice, Svati Shah (2014) has described sexual commerce as being produced along a continuum of income-generating activities, where female migrants often work in other sectors in addition to the sex industry. Understanding sexual commerce as existing along a continuum also has implications for moving beyond the polarized debate over structure versus agency in sex work research (Bernstein 2007;Dewey 2011), which has been reinvigorated today in the context of antitrafficking fervor and migration for sex work (Agustín 2006(Agustín , 2007bSzörényi 2014). While migrant sex workers in the global South are continuously viewed as having little choice, and sex work is often conflated with poverty, Shah (2014) argues that across multiple migrant sex work spaces, "the discourse of sexual commerce .…”
Section: Everyday Life and The Flower Farm Sexual Economy In Naivashamentioning
confidence: 99%
“…However, despite this (strategic) invoking of essentialised vulnerability, our findings suggest that practitioners might have at least a degree of awareness of the ways women's vulnerabilities are socially produced within a framework of intersectional oppression (Crenshaw 1989). We argue this understanding resonates with theoretical approaches that understand vulnerability as an ontological human characteristic (Brown 2011;Butler 2004;Butler 2009;Fineman 2008;Gilson 2016a;Gilson 2016b;Mackenzie et al 2014;Szörényi 2014).…”
Section: Introductionmentioning
confidence: 68%
“…Numerous scholars have argued that the disempowering effects of an essentialised view of vulnerability should not lead us to abandon the concept entirely. They have redefined the concept to reflect the shared and universal nature of vulnerability that is part and parcel of being human (Brown 2011;Butler 2004;Butler 2009;Fineman 2008;Gilson 2016a;Gilson 2016b;Mackenzie et al 2014;Szörényi 2014). These redefinitions are critical of the alleged opposition between vulnerability and invulnerability, autonomy, or agency that is central to essentialised understandings of vulnerability.…”
Section: Vulnerability As Ethical Positionmentioning
confidence: 99%
“…The discipline of anthropology, and Strathern's work within it, has arguably contributed to forge this critique. For Pateman, however, as for many others, the solution is one of upholding limits to freedom in the name of an autonomy which is yet again predicated on the integrity of an unviolated, unitary self (attributed with binary sexual difference) that arguably still draws from individualist Enlightenment philosophy (Szörényi 2014). Reacting against such a stance, Butler's more recent work has sought to conceptualise a radical politics based on the recognition of mutual interdependence, understood in terms of vulnerability (e.g.…”
Section: Marilynmentioning
confidence: 99%