ISSN (Print) - 0012-9976 | ISSN (Online) - 2349-8846

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Respatialising the Digitised and Globalised Sex Industry

There is a consensus that sex work and the sex industry have been globalised owing to factors such as the development of sex tourism, neo-liberal economic policies and the influence of the sexual revolution. This paper attempts to pose the question: How have digitisation and globalisation altered the spatiality of sex work and the sex industry? I use Saskia Sassen’s framework provided in "The City: Localizations of the Global" in this attempt to propose a new lens for understanding the spatial changes that sex work has undergone. The notion of the globalised sex industry’s spatiality needs to be reconfigured—spatiality of sex work can no longer be seen as purely physical as there is an imbrication of the digital in the non-digital. The globalised sex industry is a local environment placed in a global network, whose notions of centrality have changed as well with changes in the spatiality of the functional and locational centrality of the red-light districts. This diffusion of centrality has manifested itself at the level of the world system as well via the formation of “third-world” business centres.

Corpo-activism

This paper considers the dance and activist labour of a group of cis- and transgendered performers who lobby for the decrimininalisation of sex work in India. Known as Komal Gandhar, the group operate out of Sonagachi, Kolkata and are the cultural wing of the Durbar Mahila Samanwaya Committee, a collective of over 65,000 sex workers. Based on in-depth interviews with Komal Gandhar members and an analysis of their choreographic work, this paper proposes “corpo-activism”—the activation of human rights through embodied aesthetic labour—as a crucial phenomenon that mobilises the agency of minoritised groups.

Sex Work, Sex Trafficking, and Myopia of the State

Why does the state fail to notice that a girl/woman entering prostitution, either through coercion or choice, is the same one who got married early, never went to school, or struggled in informal labour markets from an early age? From being consistently invisible in the pre-sex work phase of her life, what makes a sex worker so visible in the eyes of the state? What does this reveal of the state rather than the sex worker? The answers to these questions could help us think of sex workers’ lives beyond the narrow debates of trafficking versus sex work, making them part of more mainstream development concerns.

Not ‘Sailing in the Same Boat’: Why the COVID-19 Pandemic Has Been Worse for LGBTQI+ Persons in India

While the COVID-19 pandemic has disrupted lives across the world, there can be no argument that the worst-affected are individuals and communities that were already vulnerable before the pandemic. The pandemic has exacerbated and made visible existing structural inequities. Like other crises, the pandemic is not neutral to gender, caste, ethnicity, class, sexuality or any other determinant of one’s social location. It is more than clear now that people already marginalised and stigmatised, are the worst hit by the pandemic lockdowns. The hit is marked on several axes —psychological, economic...

Sex Workers and Misrepresentations

The article responds to “Social Distancing and Sex Workers in India” by Priyanka Tripathi and Chhandita Das (EPW, 1 August 2020).

Has the Dial Moved on the Indian Sex Work Debate?

The politics of sex work has exercised civil society, feminists, governments and, of course, sex workers and the latter’s organisations. This trajectory is examined in the context of the last two decades in India and taking into consideration the relevant laws.

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