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Airbnb and the French government team up to target sex workers ahead of the Olympics

By: Zee Xaymaca

Airbnb and French authorities have announced a collaboration to curtail the presence of sex workers in Paris ahead of the Olympics, a reflection of growing prohibitionism around sex work in France. 

Introduction

In the lead up to the Paris Olympics, Airbnb announced a partnership with French authorities to prevent the use of Airbnb properties for sex work. Details are light on the nature of this collaboration. Airbnb’s “Responsible Traveler’s Guide”, linked to in a May 3rd 2024 press release that has since been removed from the site, highlights that prostitution is an offense and encourages travelers to report “victims” to authorities. This policy is concerning because it urges further surveillance of persons suspected of engaging in sex work despite opposition to this approach from sex worker led human rights organizations. It is a harbinger of closer scrutiny in an environment where scrutiny leads to persecution of persons who are already vulnerable to the state. The announced collaboration between Airbnb and the French government is a result of increasingly prohibitionist policies toward prostitution. The rhetoric around this collaboration gives key insights into the pitfalls of France’s tacit conflation of sex work and human trafficking to justify repressive policies even when they attempt to differentiate between the two. This article explores the collaboration in the context of the French government’s doubling down on its mandate to eliminate sex work and shift perceptions of sex work to one that denies sex workers’ agency. The co-opting of human rights language, attempts to misrepresent sex workers’  needs and narratives, and the enlistment of private sector organizations like Airbnb are in alignment with prevailing prohibitionist and ‘rescue’ policies.

French Policy on sex work and human trafficking

Through the twentieth century, French policy on sex work has grown increasingly regulationary.  Regulation of workers by relegating them to designated brothels, gave way to outright criminalization of sex workers. In 1946, France passed Law No. 46-685, or the Marthe Richard law that led to the closure of 1400 brothels within months. This law also prohibited procurement and holding of sex workers’ records by authorities, but crucially, the Marthe Richard  law did not outlaw prostitution. It sought to hide it.  In the face of stricter regulations, sex workers maintained their autonomy through independent safety structures, by working in groups, forming collectives, and implementing screening procedures that depended on community to keep each other safe. Regulationist policies turned prohibitionist in 1960, when France ratified the Convention on the Suppression of Trafficking and the Exploitation of Prostitution. Between 1960 and 2016, local French governments implemented laws criminalizing ‘active’ and ‘passive’ solicitation, benefiting from sex work as a third party, and other aspects of the industry.

 In 2016, France formally adopted the Nordic Model, an “end demand” approach to sex work in an attempt to curtail prostitution and human trafficking for exploitation in sex trade.  The 2016 law  “aiming to strengthen the fight against the prostitution system and to support prostituted persons” is far reaching with implications for social services, professional training, immigration enforcement,  and criminal law. In 2016, the government instituted a fine for the purchase of sex, while removing the penalty to sex workers for  solicitation. 

The provisions of the 2016 law

In this law the French government authorized the creation of  prostitution exit programs to be run by local authorities, regional associations and government agencies including the National Police, Border Police the National Gendarmerie, and the Inter-ministerial Mission for the Protection of Women Against Violence and to Fight Human Trafficking (Mission interministérielle pour la protection des femmes contre les violences et la lutte contre la traite des êtres humains) or MIPROF. Government agencies like MIPROF provide training on how to identify and intervene in situations of trafficking, guide the application of policy on sex work and  trafficking and administer state sponsored “rescue” programs that target sex workers. These rescue programs mandate that “a pathway to exit from prostitution and to social inclusion and employability is proposed to each person who is a victim of prostitution, of pimping and of the trafficking in human beings for sexual exploitation”. Its provisions include a temporary residency program for migrant sex workers who declare to rescue organizations that they have left prostitution. This provision grants a six month stay that can be renewed up to a maximum of two years. While in an exit program, the overseeing body and the sponsoring association ensures that the person receiving assistance maintains their commitments, including the commitment to leave prostitution. 

This requirement that participants in this program must convince authorities that they have stopped sex work in order to access the law’s provisions is often unfeasible as there is a lag between stopping sex work and qualifying for assistance if one is determined eligible by the oversight body. The residency permit is available to a sex worker who is a “victim of the offences [of pimping,  prostitution or trafficking for sexual exploitation] who, having ceased the activity of prostitution, is engaged in the pathway to exit from prostitution”. Once renewals to  the six-month residency permit are exhausted after two years, there is no path to permanent residency or citizenship based on participation in diversion programs. The participant becomes at risk of deportation once more and finds themselves identified officially as having done sex work– a categorization that many sex workers wish to avoid.

The law requires that a sex worker  renounce their agency to meet state requirements for housing, welfare, temporarily regularized immigration status while participating in the exit program, and some legal protection. Ultimately, the person in question must leave their work to be dependent on the whims of local government, a concerning proposition considering France’s recent immigration bill. In 2023, the French far right championed a restrictive immigration law that attempted to revoke the policy of automatic citizenship for persons born on French soil to foreign parents, make it easier to deport migrants, restrict family reunification and migrants’ access to welfare.  Thirty two provisions were struck down by the French Constitutional Council on procedural grounds. These censured articles were not struck down because these provisions were unconstitutional and so they can be reintroduced as part of other legislation. Only three articles were censured on constitutional grounds. Fifty-one articles of the immigration bill were passed by the National Assembly in January 2024 despite robust public opposition to the law. In this political climate, it is difficult to attain a sense of safety in identifying oneself as a migrant sex worker to a government that has already made it clear that belonging to either of those categories is less than desirable. 

Airbnb’s policy on sex work and human trafficking

Airbnb holds a long-standing anti-sex work policy. Currently  Airbnb explicitly forbids In-call sex work and procuring the services of a sex worker while using their service. Airbnb will de-register suspected sex workers and their close associates, regardless of whether they use the platform to facilitate their work. In their Illegal and Prohibited Activities section the short term rental platform does differentiate between human trafficking and sex work (forbidding both), only to resort to subtly conflating the two in another statement entitled How to help stop human trafficking when describing signs of “sex trafficking” that would alert concerned persons to involve law enforcement. These signs include

•     Listing address is referenced in online ads for commercial sex

•     Reports of frequent unauthorized guests at varying hours.

•     Excessive amounts of sex paraphernalia in listing

•     Presence of commercial hardware set up for a video/photo shoot

https://www.airbnb.com/help/article/3275

These conditions do not necessarily indicate “sex trafficking” but may be met by persons using their rental for sex work, for which Airbnb suggests reporting the person to local human trafficking hotlines. A tacit blurring of the difference between sex work and human trafficking is key to justifying targeting sex workers under the guise of trafficking prevention. Though Airbnb differentiates between human trafficking and sex work, their approach to the two phenomena is essentially the same. Such policies rely on Airbnb’s extensive guest data collection, including financial information, biometrics, legal records, and device tracking information. The information Airbnb collects puts guests at risk of unduly invasive profiling and arbitrary suspension from the platform, posing privacy and discrimination concerns for sex workers and non-sex workers alike. 

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As a US based company, Airbnb is partial to the US’ preoccupation with criminalization of sex work and conflating it with trafficking. The US’ stance is exemplified by SESTA/FOSTA, a law that claims to have set out to curtail the online facilitation and promotion of “unlawful sex acts with sex trafficking victims.” but in practice expanded the mandate for online platforms to surveil their users or face liability for “Promotion of prostitution and reckless disregard of sex trafficking”. The conflation of sex work and sex trafficking is a cornerstone of  the bill which ultimately became law in 2018.

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While spokespersons deny that it is being used to target sex workers, Airbnb has acquired Trooly, a tech startup that predicts the platform’s users’ trustworthiness by scanning their online presence for ‘background checks’. This startup, was marketed to “peer to peer marketplaces financial institutions, marketers and recruiters.”  Financial institutions have also been notoriously hostile and exclusionary toward sex workers. Unsurprisingly, persons involved in sex work and pornography fall into Trooly’s untrustworthy category, giving credence to reports of Airbnb account suspension for simply being associated with sex work. 

What is known about the Airbnb-France collaboration

Airbnb, like its project partners,  is careful to frame its approach to sex work in human rights terms by using the term “trafficking”. They highlight that “people of color, migrants and people who identify as LGBTQ+ are more likely to be exploited… and face trafficking” as a result of “current and historic discrimination and inequity”. This framing is, on the face, unobjectionable, if not for the fact that trafficking and sex work are later conflated and that the authorities are implicated in the perpetuation of the current and historic discrimination that makes human trafficking so insidious. For instance, reports by France 24’s News Wire highlight the concerns of sex workers and the NGOs that work with them over changes in police behavior, trending toward the targeting of migrant sex workers in certain parts of Paris through identification controls. These increased controls have led to sex workers being harassed, having their photos taken without their consent, having their documents destroyed, and therefore taking greater safety risks to avoid interactions with police. 

Sex workers in Paris’ Bellville neighborhood have decried  the targeting of sex workers that has been commonplace even before the Olympics became a consideration. Workers in Bellville still report police harassment in the forms of excessive controls, an indication of surveillance that has many concerned with its purpose. Initiatives like the Airbnb-France collaboration is based on the misconception that sporting events are a significant draw for non-local sex workers and “trafficking networks”. This misconception has been thoroughly debunked but remains nevertheless politically expedient for anti sex work groups, despite the fact that Clément Eulry, director of Airbnb France and Belgium admits that “reports [of human trafficking] remain very rare on the platform”.

Big Picture: The effect of the French government’s crackdown on sex workers

The anti-sex work movement and conservatives have set their sights on eroding any gains in sex workers right to work. One potent tool for doing so is shaping public opinion which the French government has made part of its mandate by ensuring that secondary school students are taught about the “Information on the reality of prostitution and the dangers of the commercialisation of the body”. The result is a spreading belief in the prohibitionist talking point that sex workers are not free. Their prohibitionist programs are painted as an alternative to the potential harms of the sex trades as they exist under criminalization, overlooking sex workers’ assertion that a major harm is the criminalization of sex work and sex workers’ lives. The 2016 law is not simply a criminalization of sex buyers but an attempt to make sex work increasingly difficult to do safely.  Christine, a French sex worker and long time sex worker’s rights activist, points out that under the 2016 anti-prostitution law “When they began speaking about the law, they spoke like clients are sexual criminals. We saw good clients less and less. The good clients were really anxious”. When asked how sex workers adapted to the 2016 law, she responded “they lowered the price”. 

Combining corporate and government resources ought to be concerning as both entities have a vested interest in collecting information about those deemed ‘problematic’. The French government’s support for the anti-trafficking initiative with Airbnb will facilitate the sharing of private information about Airbnb customers. A cursory search of “sex work on Airbnb” gives a trove of results where persons speculate about their guests’ activities and how to erase the presence of sex workers from the platform. Ostensibly, the partnership aims to make that erasure more likely. 

Today, migrant sex workers fear the increased  crackdowns ahead of the Paris Olympics. Tellingly, this crackdown also targets unhoused persons, drug users, and migrants who do not engage in sex work. The Other Side of The Medal, a collective of organizations aiming to bring light to the human rights implications of major sport events, chastised the French and local Parisian government’s attempt to cover up the strain on publicly available resources like housing by expelling those rounded up in raids and checks to areas outside of Paris.

Current policies do not maximize effectiveness at curtailing human trafficking, which Airbnb France’s director agrees is rare on the platform. This partnership promises to address the nonexistent phenomena of an influx of sex workers during sporting events, but in fact, will continue after the Olympics and is billed as a long term collaboration.  In reality, it is yet another way that the government and private sector actors seek to restrict the autonomy of those who do not conform to prevailing standards of social desirability. 

Christine points out that the 2016 anti prostitution law, as written, “was immigration control”. In our conversation she explained  “It’s a way to clean the street… The spirit of the law was that sex workers are victims, they are poor girls. Before they were guilty. With the law they are not guilty anymore. You are a victim and we have to protect you”.  Persons in exit programs are given 300 EUR per month, while unemployed French citizens receive 425 EUR per month in government benefits, making it unlikely that French citizens would opt for the offer of financial assistance under an exit program. Christine adds that to qualify for the exit program a person must overcome several unwritten barriers. “You have to say you are a sex worker, it will be on your papers and they don’t want more migrants in France”.

 Among the barriers is the fact that not every city has created the mandated commission to oversee exit from sex work. These commissions are tasked with administering the temporary residency permit, granting of which depends on the participant convincing oversight associations that they have not engaged in sex work during the program. “There are not many places and you have to be a good candidate. It’s a lot of work. You have to go to the commission, the police… You have to show that okay I did sex work but I’m so shameful”, Christine explains. Migrant sex workers, who often work on the street, are made particularly vulnerable by the provisions of the anti-prostitution law and immigration reform. 

The French government seems to assume that sex work can be eliminated, despite all evidence to the contrary.  Failing that, they have opted for erasure. Human rights defenders have been raising the alarm about how French cities handle the presence of sex worker populations. The government must craft their justifications and approaches to hide the harm that is being perpetuated by “end demand” policies. Christine asserts  “It’s important to say we are not slaves. We are doing sex work for our reasons” in an echo of the sentiments expressed by sex workers the world over. With the conflation of trafficking and sex work, the disingenuous presentation of their “end demand” program, and their intended long term collaboration with the private sector to advance their mandate, the French government attempts to upend systems sex workers put in place to keep themselves safe without offering a meaningful and realistic response to the dangers created by policy. 

Sex Workers’ Human Rights Matter

This past week Erika Smith and N’Jaila Rhee traveled to Geneva to attend the 56th Session of the Human Rights Council. They were there to be part of organizing to affirm the rights of sex workers and trans people, in the wake of some pushback in the United Nations system against the progress made by our communities. This is the first time that BPPP has been able to use our UN Consultative Status to enter the United Nations in Geneva. Erika took photos and videos to tell the story of the journey.

Monday June 17, 2024

After a smooth flight out of Newark airport, Erika and N’Jaila arrive in Geneva.

Tuesday June 18, 2024 

Erika documented the first meeting of the trip, a meeting with representatives of the Sexual Rights Initiative (SRI). SRI supported BPPP and Desiree Alliance at a crucial phase way back when, encouraging us to get involved in the first Universal Periodic Review of the United States in 2010. This led to Recommendation 86, the first and only (to date) recommendation to the United States on sex work. Read a guide this current UN session HRC 56 produced by SRI and the importance of affirming sex workers’ rights at the UN at this time.

Wednesday June 19, 2024

Meeting with sex worker and allies delegation. Erika and N’Jaila were invited as part of the delegation to a full day session organized by the Network of Sex Work Projects to plan for engagement with the UN Session.

Thursday June 20, 2024 

30 community members came out to make art, including poster making for a planned public action, at an art zone and bar in Geneva. N’Jaila and Erika came up with this slogan, Sex Workers’ Human Rights Matter, starting out with Erika’s idea of “sex worker rights matter” combining with N’Jaila’s thought about about human rights. This art work was created by N’Jaila and documented by Erika.

Friday June 21, 2024

On Thursday and Friday Erika and N’Jaila were able to enter the United Nations but given the current questioning of sex worker rights and trans rights, the experience was mixed. Mixed with “rage, anger, disgust” Erika noted when reflecting on the photos she had taken on this day.  People walked out of the Special Rapporteur on Violence Against Women’s speech. Why? “The Special Rapporteur pushed for approaches that criminalize the lives of sex workers.” “It was hot inside the UN,” Erika continued. “We are in this important place, standing up for ourselves. Yet regardless of what we say, some delegates have already have their mind made up. And those that are in support of us, their statements are muted.”

Erika and N’Jaila joined a protest was across the street from the UN. At the broken chair.

African activists started chanting. The microphone was passed to the Latinas. Crowd participation. Delegates began leaving out of the United Nations at the end of the day, heading for the train station opposite the protest. Many left with a police escort, but they had nothing to fear. We held up signs with our rights messages.

Monday June 24, 2024

Erika and N’Jaila left Geneva on Sunday. The following day numerous speeches were made in defense of sex worker rights during the HRC session. Video response in defense of sex workers can be viewed at this link: https://webtv.un.org/en/asset/k1o/k1onom08en

The Statement of Phelister Abdalla of the NSWP can be viewed here and includes reference to Carol Leigh, the mother of the term sex work. Honoring Carol Leigh had been raised by Erika and N’Jaila as their key talking point https://www.sexualrightsinitiative.org/news/2024-jun/hrc-56-nswp-statement-interactive-dialogue-special-rapporteur-violence-against-women

Erika had one word to describe how the sex worker delegation operated. “Inclusion.” Erika and N’jaila were also honored to spend time with Sinnamon Love of BIPOC-AIC, building community among Black sex workers and being together.

Position Paper on Sex Work (for International Whores Day)

BPPPers Zee Xaymaca and Jenna Torres have developed a living document on the rights of sex workers that we are releasing just in time for International Whores Day (June 2, 2024) and in advance of international UN meetings where sex work will be affirmed. Co-directors Penelope Saunders and Erika Smith contributed to the document as well. The document can be accessed as a Google Doc. And below as the full report text. Zee has also created some images for social media. Share them widely.

BPPP POSITION PAPER ON SEX WORKER RIGHTS

(as of June 2, 2024)

A DYNAMIC DOCUMENT UPDATED REGULARLY

Sex work, the exchange of sexual services for material benefit, is a lasting feature of our society and economy. Sex work is an umbrella term that is intended to be expansive to include various types of legal, stigmatized, and/or criminalized forms of work. This term is used to advocate for and defend rights globally. 

Sex workers, like all who sell their labor, choose to engage in this exchange for a myriad of reasons that must be respected if sex workers are to be supported by public policy. It is important to center that achieving sex worker rights is not a linear process, but a long-term engagement with all communities of sex workers, prioritizing the communities directly impacted by policing, repression, and stigma. There is no “one-size-fits-all” policy solution other than the call for full decriminalization of the sex trades and the ending of the criminalization of our lives.

As sex workers and activists with decades of experience advocating for sex workers’ rights, we have created a body of work that outlines our position on sex work as an element of society. We have documented the ways in which governments, states, municipalities, non-governmental organizations, and global entities use policy to try, and fail, to repress our voices. The following outlines some of the consequences of erasure for sex workers, our resistance to this organized violence, and our policy recommendations that are truly sex worker-inclusive. 

Anti-Racism, Anti-Oppression

The criminalization of sex work is weaponized by government entities against Black, Indigenous, and People of Color (BIPOC) folks, immigrants, trans and gender non-binary people, women of color, and folks who are parents, poor, disabled, unhoused, and/or drug users. 

All aspects of collective organizing for the rights of sex workers must be committed to ending this racism and other forms of oppression such as classism, ableism, xenophobia, transphobia, whorephobia, and misogyny. The process of developing policy and advocacy positions in any sector and social movement must challenge two issues: first, that the spokespersons whose voices are amplified are usually white, cis, and from the global North; second, that measures proposed prioritize white, cis-hetero persons’ needs over addressing the complex structures that make these measures insufficient for queer BIPOC folks and other oppressed groups listed above. We are in solidarity globally with policy approaches, research, activism, art, and publications produced by communities in the global South directly impacted by policing, repression, and stigma.

The only path to equitable outcomes is policy engineered by the folks directly impacted by policing, arrest and the injustice systems, and implementation led by us. 

This stance goes beyond the decriminalization of sex work and calls for the intentional ending of the criminalization of our existence as BIPOC queer and Trans sex workers — meaning, the removal of legal and social barriers to life-affirming resources.

Economics

Sex work is resistance to economic disenfranchisement. For many who have been excluded from formal employment markets, sex work is a viable way to meet our needs. Policies that criminalize sex work and our lives seek to condemn sex workers to continued economic precarity. Money is a means, and often the only means under capitalism, of attaining security and survival. Engaging in compensated sexual labor is a reclamation of value for work that is devalued by capitalism. Our labor is a crucial aspect of the United States and global economies. We support our communities with our incomes and continue to build stability for ourselves as a response to state-sanctioned economic violence such as laws that make it impossible for sex workers to operate safely, i.e. loitering laws, and solicitation statutes. We also resist policies that prevent sex workers from accessing banking and financial services, and we support alternatives developed by our communities to access such services and provide mutual aid.

Agency

Sex work decriminalization is the ending of all laws and policies restricting sex work. This combined with the ending of the overall criminalization and policing of sex workers’ lives removes barriers to organizing against exploitative employment practices and violence, thereby securing the autonomy of all who engage in sex work. Ending criminalization and policing is key to sex workers’ on-the-job safety. If we are confident that the state will not persecute us for our labor, then we are more likely to avail ourselves of legal remedies when our rights come under threat. Decriminalization and ending the criminalization of our lives acknowledge that we are rational beings and protect our rights. 

Security 

Criminalization is a threat to security. Online advertising platforms, for example, allow sex workers worldwide to find and pre-screen customers/clients online, allowing many to screen in a way they find secure. These safety measures are being destroyed by the criminalization of online assembly and speech. Sex workers who do not depend on or have access to the internet have also established screening and safety protocols, however, the threat of police harassment undermines these practices leading to rushed negotiations and less time to assess danger. Police also use loitering laws to harass Trans and Gender Non-Binary persons regardless of their sex worker status. The threat of arrest does not reduce “demand” but rather creates danger for our communities engaging in sex work. 

Public health

Under criminalization, carrying safer sex items can be used as evidence of engaging in sex work. The criminalization of carrying condoms and lubricants adds a public health component to anti-sex work laws and policies. Condoms are an effective and accessible way to prevent the transmission of sexually transmitted infections. Arresting people for carrying them increases the likelihood that workers will have to choose between unprotected engagements and being able to meet their needs. Sex workers have been at the forefront of global HIV advocacy despite the hostility we often face in these spaces. Trans people have long advocated for bodily autonomy and decriminalization of sex work as a public health measure. Transgender and gender-expansive persons are more likely to face barriers to accessing preventative healthcare as well as ongoing treatment for chronic illness due to gender discrimination. Reproductive rights come under threat when sex work is criminalized as persons who engage in the sex trades often face stigma when they reveal their vocation in seeking access to care and information that promote reproductive autonomy. This may look like engaging with hostile or ignorant medical personnel or being denied healthcare altogether. This reality means decriminalization and destigmatization of “paraphernalia” (including other harm reduction items like syringes and fentanyl testing strips deemed tools of illicit activities) in addition to decriminalizing the sex trade is a crucial step in protecting the health of gender-expansive populations. 

Harm Reduction

Sex work can be the nexus of several forms of marginalization. However, it is not marginalization in itself, but a mode of resistance to economic and social erasure. We are excluded from mainstream narratives of social and economic empowerment. So we create it for ourselves, sometimes confronting and managing risks, but this is less perilous than continued engagement with state apparatuses. Sex workers who have been criminalized are ineligible for work-related social services like welfare or state-sponsored healthcare. We create these resource networks for ourselves through mutual aid and cross-movement advocacy. Sex workers are intimately acquainted with the implications of disability, climate, reproductive justice, prison abolition, and other movements that advocate for broader rights recognition and resource access. 

Climate Justice and Migration

As climate catastrophe causes displacement and change, there will inevitably be an increase in the number of people whose livelihoods are suddenly disrupted. This is expected to create greater reliance on informal work sectors, including sex work, as more people must find quick and accessible ways to meet their needs. In light of this ongoing disruption, state social service structures must avail themselves to more people, including refugees and long-term immigrants. Decriminalization of sex work removes a major access barrier for migrants seeking assistance by protecting migrants regardless of their status as a sex worker. 

Conclusions

Sex worker voices matter. Our voices are essential in achieving rights for ourselves, the collective liberation of other workers in other sectors, and achieving change via other social movements. We once said, “Nothing about us without us.” Now we say: Without us, nothing can truly change. Our rights are not something that can be thought about later. Our rights and our voices are foundational. 

When we remove the barriers of criminalization, we have more agency and autonomy to make choices and seek support in navigating the realities of our work without the fear of prosecution or other systemic harms. The option to engage in sex work is not the problem. The true issue is the environment created when all the intersecting circumstances such as social, systematic, and economic inequality show up as barriers and their impacts on our community who are just trying to provide for themselves and others. As people who often sit at the margins of many intersecting identities and how the world is shaped around us to hold our experiences, we are left to battle both domestic and global impacts. We have to navigate the constantly changing landscape because of the negligence we face by being underrepresented in larger conversations. Policies that have neglected our autonomy, security, health, safety, stability, and climate. 

The recommendations that we collectively want are the recommendations that give folks the most autonomy. These are the complete removal of policies that prohibit the sex trades and the ending of the daily criminalization of our lives. These recommendations allow sex workers to freely create resources that keep everyone safe and supported. Resources such as harm reduction tools to engage in safer sex, access to culturally competent healthcare, the ability to create online platforms to screen clients or continue to use platforms without fear of shutdowns, and freedom to engage in our community for safety. The sex trade prohibitions are largely created out of fear, moralizing, and the general misunderstanding of how and why people engage in sex work. People in the sex trades want the ability to be safe and supported just as much as any other labor job. We are asking for nothing more than what is already highlighted as the global standard by including sex workers and our livelihood in the United Nations Sustainable Development Goals. Specifically, we refer to goal number 8 that pertains to the idea of decent work and economic growth. 

We have consistently demonstrated our presence in public health, labor rights, reproductive justice, and human rights as advocates for a non-exploitative labor environment. Sex workers are often the first line of defense when people are experiencing harm and we are the ones who help folks navigate pathways to obtain the right resources. We deserve safe working environments to create self-determination in ways that otherwise may not be possible. Our access and insight are invaluable. 

Authors: Zee Xaymaca and Jenna Torres, with Penelope Saunders and Erika Smith

Letters to Everyone Who Aren’t Our Oppressors: Art and Song in the Spirit of Cecilia Gentili

Spoken Word/Poetry/Song Competition for International Whores Day 2024

Entries are due by 11.59 pm ET on May 30, 2024

This year’s theme will be in celebration of luminary trans sex worker activist, actress, writer, and performer Cecilia Gentili who we lost on February 6th. Cecilia, an Argentine-American, was a fierce advocate for the rights of sex workers and the end of stigma around HIV/AIDS. Her beautiful life was celebrated by over a thousand people at the historic St. Patrick’s Cathedral on Feb. 15th. The Mourners loudly identified as sex workers and stormed a sanctuary to hold up the humanity of Whore Mother Cecilia. This celebration of her is perfectly reflective of the original International Whore’s Day in France in 1975.   

In loving Memory of Cecilia Gentili
Jan 31 1972 - Feb 06 2024

May their legacy of love and compassion continue to inspire us each day.

If you are a sex worker/person in the sex trade and have a connection to New Jersey (live here or work here, or come from here, or have good friends here, or similar), then contribute a poem or music to the International Whores Day podcast competition by May 24, 2024. We encourage everyone to be inspired by Cecilia’s example in what is contributed, but contributions do not need to be directly about her life per se. The prompt is “dream big, just like she did.” New Jersey Red Umbrella Alliance (NJRUA) will select several of the pieces to read for our International Whores Day podcast (produced in collaboration with Moral High Ground Productions). Contributors maintain the copyright of their art and will provide permission for it to be shared on our podcast. All selected entrants will receive compensation for their participation. 

Members of NJRUA will judge the competition. The NJRUA poetry podcast will be recorded/edited by PJ Starr and N’Jaila Rhee and released on SoundCloud on June 1, 2024. The podcast builds on a tradition begun by Robyn Few, who read a poem created by her friends for International Sex Worker Rights Day in 2010. Check out our previous podcasts here:

International Sex Worker’s Day 2022

2023

2016

Contribute your poem, words, lyrics, songs, music, etc to newjerseyrua@gmail.com by May 24, 2024, by 11.59 pm Eastern. If you would like to record a reading of your poem for consideration, we can receive the recording via email or any other file transfer service you would like to use. We can also assign someone to read out submissions for the podcast if you prefer to send in text only. If poetry does not interest you, you can send us original music for consideration for the podcast, lend your voice to reading a poem, or donate to our cause. All are welcome. You may contribute anonymously (i.e. we don’t have to read any name on the podcast) or provide us with a name and short bio if you wish. Also please indicate that we have your permission to use your art/poem/words/song for our podcast. 

Good luck!