Tercera entrega consecutiva del artículo de Melissa Farley.
Prostitución y la invisibilización del daño – Melissa Farley
[Traducción]
25 MARZO, 2019
Traducción no oficial: Anna Prats
| Texto original: Prostitution and the Invisibility of Harm (2003)
Conclusión
Las mujeres en la prostitución
informan constantemente que lo más doloroso es la invisibilidad del daño que se
les hace. Cuando los puteros las tratan de forma inhumana, o cuando los
transeúntes las ignoran con desprecio, su sufrimiento mental es abrumador. Para
poner fin a los abusos de la prostitución contra los derechos humanos, es
necesario hacer visible: la desigualdad letal de género; incesto y otras
agresiones sexuales infantiles; pobreza y falta de vivienda; las formas en que
el racismo y el colonialismo están inextricablemente conectadas con el sexismo
en la prostitución; violencia doméstica, incluida la violación; trastorno por
estrés postraumático, depresión, estado de ánimo y trastornos disociativos como
consecuencias de la prostitución; adicción a las drogas y al alcohol; el hecho
de que la prostitución es un negocio global que involucra el tráfico
interestatal e internacional según sea necesario para su operación rentable;
las formas en que los programas de desarrollo económico erosionan las formas
tradicionales de vida y crean vulnerabilidad a la prostitución; la necesidad de
un tratamiento culturalmente relevante; y las formas en que diversas culturas
normalizan y promueven la prostitución.
Stripping, bailes exóticos,
bailes desnudos, baile de mesa, sexo telefónico, pornografía infantil y de
adultos, prostitución en línea y proxenetismo en internet de mujeres y niñas
(Hughes, 1999), baile por turno, burdeles de masajes y espectáculos populares
son diferentes tipos de prostitución, pero prostitución, al fin y al cabo. La
perspectiva política de cada uno determinará si la prostitución se considera
principalmente como un problema de salud pública, como un problema de
zonificación y valores de propiedad (¿en qué vecindarios se zonificarán los
clubes y las tiendas de pornografía?), como una elección vocacional, como
liberación sexual, como libertad de discurso (¿tiene el administrador de una
web el derecho de vender fotografías en Internet de mujeres prostituidas que
son violadas?), como delitos menores, como violencia doméstica o como violación
de los derechos humanos.
En los Estados Unidos hay una
falta de preocupación por las mujeres que ingresan a la prostitución debido a
la negligencia educativa, el abuso y la negligencia infantil o la falta de
alternativas económicas. Algunas mujeres en la prostitución no parecen haber
sido “forzadas”. Las distinciones que ofrecen asistencia legal, financiera y
social solo a aquellas que pueden probar la coacción violenta, o que tienen
menos de dieciocho años o que cruzaron las fronteras internacionales, no
abordan el núcleo de la violencia presente en todo tipo de prostitución. Las
respuestas legales a la prostitución son inadecuadas si no incluyen a puteros
como perpetradores, además de proxenetas y traficantes.
La falta de atención a las
experiencias de violencia y abuso sexual ha resultado en fallas repetidas del
sistema de atención médica para todas las mujeres (Dean-Patterson, 1999).
Asthana y Oostvogels (1996) predijeron que los programas para ayudar a las
personas que ejercen la prostitución seguirían fracasando a menos que se
hicieran cambios significativos en los sistemas sociales y culturales que
mantienen a las mujeres en una posición de subordinación.
La demanda crea la oferta en la
prostitución. Debido a que los hombres quieren comprar sexo, se supone que la
prostitución es inevitable, por lo tanto, “normal”. La ambivalencia de los
hombres sobre la compra de mujeres se refleja en la escasez de entrevistas de
investigación con puteros, su deseo de permanecer ocultos y creencias
contradictorias sobre la prostitución. Plumridge, Chetwynd, Reed y Gifford
(1997), en entrevistas realizadas por mujeres que ejercen la prostitución en
salones de masajes, señalaron que, por un lado, los puteros creían que el sexo
comercial era un intercambio mutuamente placentero, y, por otro lado, afirmaron
que el pago del dinero les eximía de obligaciones sociales y éticas.
White & Koss (1993)
observaron que los comportamientos violentos contra las mujeres se han asociado
con actitudes que promueven las creencias de los hombres de que tienen derecho
al acceso sexual a las mujeres, que son superiores a las mujeres y que tienen
licencia para la agresión sexual. Los mitos de la prostitución son un
componente de las actitudes que normalizan la violencia sexual. Monto (1999)
encontró que la aceptación de la sexualidad mercantilizada por parte de puteros
estaba fuertemente asociada con su aceptación de los mitos de la violación, el
sexo violento y el uso menos frecuente de condones con mujeres en la
prostitución. Cotton (1999) ha descrito la relación entre las actitudes hacia
la prostitución y la aceptación del mito de la violación. Schmidt, Cotton &
Farley (2000) describieron la correlación positiva entre las actitudes hacia la
prostitución y la violencia sexual autorreportada. Una aceptación de lo que se
ha descrito como sexualidad no relacional puede ser un factor que contribuya a
la normalización de la prostitución. La confusión sobre el sexo que es
coercitivo/ explotador y el sexo que es una experiencia humana positiva dio
lugar a lo que Barry (1995) ha llamado la prostitución de la sexualidad.
Hasta que no se reconozca que la
prostitución perjudica a las mujeres, la aplicación de la ley apropiada será
imposible. Una vez que se produce el reconocimiento, como por ejemplo en
Suecia, los gobiernos pueden atacar la expansión de las empresas comerciales
del sexo. La ley sueca (en vigencia desde 1999) criminaliza a los proxenetas y
puteros, pero no a las mujeres en la prostitución. En cambio, a las mujeres se
les ofrecen servicios sociales como vivienda, tratamiento médico, psicoterapia
y capacitación laboral.
En última instancia, el cambio
social importante es necesario para acabar con la prostitución. La desigualdad
de género, la discriminación racial y la pobreza deben ser eliminadas. Pero el
cambio social ocurre en incrementos, con un pequeño cambio de actitud a la vez.
Un profesor de secundaria de Alabama se contactó con el sitio web de
Prostitution Research & Education [http://www.prostitutionresearch.com] y
describió una tradición escolar anual, el proxeneta y el día de skank. El
maestro estaba gravemente preocupado por el efecto que tuvo en sus alumnos este
ritual que engrandeció la prostitución. Descargó información del sitio web y
dirigió una discusión en clase sobre la prostitución. Los estudiantes
rechazaron la tradición y, dos años más tarde, dejó de realizarse.
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