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Clients, Escorts & All: How You Behave When No One is Watching Defines Your Character

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The increasing apathy towards others makes it apparent that there is a war against love and belonging in society. Disunity is being promoted on a grande scale in subtle ways — for what purpose? Disunity, destroying bonds, destroying love — they all serve the purpose of making us mindless drones, consuming endlessly. I try hard to not let this realization harden me, though it is a battle at times. I am aware that goodness still prevails in humanity. I’ve witness many people become jaded by the rampant trends of shallowness, but I remind them that wholesome goodness still remains in the margins. Like anything of true beauty, goodness is often a hidden gem and not apparent so easily.

It is said that the true mark of a person’s character is how they treat others. For me, I further evaluate ones goodness based on how they treat the most vulnerable people outside the public eye. Prostitutes get to see a spectrum of empathy and apathy in humanity in ways that, perhaps, the average woman does not see. We see how men behave when they are outside the surveillance of society -when they are anonymous.

Sadly, a lot of ‘nice’ people in public can be the exact opposite behind closed doors — especially when their identity is anonymous and they are situated in a setting where they cannot be touched by the law. A client, for instance, may behave very differently with a prostitute than with others in a public setting. He may disregard common decency and respect when dealing with prostitutes, because he knows he will face no backlash since his identity isn’t being exposed. Thus, it is often behind closed doors where ones’ true colors are exposed. All prostitutes have their own share of experiencing such a soulless character. Indeed, not all clients fit into this heartless persona. Thankfully, almost all of my clients personally are decent men. Indeed, a client who treats prostitutes with respect, kindness, and dignity is a wholesome being — such a persons kindness is genuine when they behave morally outside the public gaze.

What is worrisome is that the complete disregard of a woman’s soul and emotional well-being (a women’s mind and soul completely divorced from her body) is increasingly becoming MORE common in society — and not just towards sex workers. When apathy becomes the norm, how are people to trust others? When hatred and exploitation of certain peoples becomes the norm, how can there be hope?

There is hope, of course. Goodness still exists in a rampantly shallow society, though in the minority. And indeed, hard hearts can be softened..

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Baran (2001)

For this post, I want to analyze and recommend a film that is dear to my heart, a film that inspires the softening of the heart. A very simple, yet deeply meaningful film by the talented Iranian director Majid Majidi, titled Baran. Though the film Baran has nothing to do with prostitution, it is a film that has brought me to tears in relation to my work as a prostitute. But beyond that, the film Baran has immensely valuable lessons of humanity that have become so foreign to many of us.

The story in Baran is situated in modern day Iran, in the context of neighbouring war-torn Afghanistan. Millions of Afghan refugees fled to Iran in recent decades to flee war, and what emerged were profound xenophobic views towards Afghans living in Iran. The xenophobic attitudes of Iranian society towards Afghans is common place, comparable to the bigoted American view of illegal Mexican immigrants, or bigoted Gulf Arabs attitudes towards their migrant workers. In Baran, the reality of Afghans in Iran is depicted by illustrating how they work in slave-like jobs, were severely underpaid compared to Iranian or Turkish workers, and had limited-to-zero access to government social welfare provisions.

What is compelling about this film is it addresses the topic of basic humanity: genuine love (which is selfless) and belonging, and most importantly, it addresses the societal conflict that PREVENTS genuine forms of love and belonging from taking place. Indeed, there are endless forces within modern society that attempt to seal our hearts and replace love with synthetic versions (or hate). One might ask: Why are certain vulnerable groups treated with such hostility and degradation? How does one become a apathetic person who commits injustice to the vulnerable?

Baran teaches the viewer that a hateful, apathetic person is often the product of the their respective societal norms. In other words, if one lives in a society that embraces hateful attitudes towards a certain group and constantly spews propaganda to continuously demonize them, then inevitably the majority of the populace will internalize this societal norm. In the case of Baran, the main character Lateef, a Turkish migrant worker (viewed as more ‘dignified than being a ‘lowly’ Afghan worker) epitomizes a young mind who has internalized the prevalent xenophobic attitude towards Afghans. He behaves incredibly cruel towards the Afghan characters in the film, initially. His hate is based off not his own observation and experience, but rather through xenophobic societal norms. Lateefs’ cruelty is far more grave given that the Afghan workers, in particular, had no social or legal protection in Iran. Thus, cruelty towards marginalized groups, generally, face no repercussions or backlash. Moreover, when someone internalizes xenophobic attitudes, their cruelty is perceived as nonproblematic and in some cases, justified.

Change is Possible – A Hard Heart can be Softened

What strikes me is the climax in this film, which occurs when the initially cruel character, Lateef, has an epiphany — a life changing realization. Lateef realizes he has made a grave immoral mistake by abusing and neglecting the vulnerable. He is filled with remorse. I view Lateefs’ epiphany and realization of his faults as his mark into manhood/adulthood — he, initially, had zero care or empathy for others. He was hot-headed and careless, thus demonstrating his immaturity and lack of empathy. Empathy is a quality that marks one into maturity — a child does not know empathy. For instance, a baby or child cries out to its Mother when it needs something. A child does not yet have the capacity to be considerate of the Mother’s well-being. But as adults, one of the most noble traits to acquire that breaks one away from childhood is empathy. Empathy requires the realization that ones own actions affect others. Lateef came to this realization when he was faced with the ugliness of his own behavior towards the voiceless Afghan workers, which haunted him. And how did he come to this conclusion?

Lateef went upon his own journey of realization by going outside his own circle to observe the life of downtrodden people — namely, the despised Afghan refugees working in Tehran. He was brought to tears by witnessing the the hardships faced by the Afghans (poverty, hopelessness, humiliation, loneliness). By witnessing the hardships they faced, Lateef realizes how blind he was to the xenophobia towards Afghans in Iranian society. Essentially, the lesson learnt here is this: it is easy to condemn, exploit and dismiss people or groups when you have not known them personally or have experienced life from their perspective.

Finally, the most serene aspect of this film, which usually brings me to tears is how Lateef seeks to redeem his morality by giving up his own comfort (he gives his entire years worth of salary and life savings to the vulnerable Afghans). Lateef is irreversibly changed by this epiphany into a wholesome, responsible and moral young man. Lateef, himself, is relatively poor, but considers his plight as an impoverished Turkish migrant worker as a paradise compared to the plight of Afghans. So, thus, he gives up everything he has, his money and even sells his own identity card — a card that will disrupt his own well-being if he is without it. Lateef hopes that by giving aid he will redeem not only his past immorality, but he is also performing his moral responsibility as a man towards the female protagonist, Baran. What is compelling is that not a single soul knows about Lateefs’  act of generosity — he sought no reward, no recognition, no recompense for giving his lifes’ savings away to the vulnerable. What is this gesture other than the expression of utmost selfless love? Finally, at the end of the film, the expression of content that Lateef expresses with his smile is the epitome of true love. I urge you to watch this gem of a film and witness the very subtle messages of humility yourself. SubhanAllah

My heart melts while viewing this film for the immense morality it portrays, which is something so rare and beautiful –something so deeply lacking in today’s modern society — selfless love. How many of us can say we love without expectation? How many of us can say we give altruistically towards others, anonymously perhaps, without any expectation? Indeed these are questions I have to ponder and understand myself. How many clients are kind and respectful to prostitutes without putting her comfort in jeopardy? How many clients can retain kindness to a prostitute despite not getting what they had hoped for? It is indeed a mark of strength and courage to retain selflessness in today’s world. Even if we desire to love others selflessly, it is immensely difficult in a climate that tells us to focus on inflating our own egos. But I still have hope– I still believe, and have seen at times, that there are beautiful souls among us. The degree of humanity expressed in the film Baran is something one can only dream of. I suppose I, personally, still have a child-like desire to be loved by another truly selflessly — we yearn for this feeling that we had as children (to be loved selflessly by our Mothers and Fathers, if we were blessed to have them both or at all). Indeed some people were not blessed to experience the selfless love of parents, so I hope that those people, in particular, are blessed with the most sincere love from others.


To readers, keep your hearts soft — Don’t feel down if you cannot attain the love/gratitude that you desire for yourself. Sometimes, one must forget about themselves and spread love for those who are lacking the most love in society today.

It is my hope that this post beckons one to ask themselves: How do you treat others when no one else is watching?

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Justice For All? The use of Law and the Hypocrisy of Feminist Stances Towards Prostitution Laws

How do government laws affect the lives of prostitutes? Below is an old essay I wrote regarding prostitution laws in today’s Modern nation-state world:

justice

It is hard to imagine reading a paper or watching the news without hearing about some excerpt about prostitution and laws surrounding. After all, prostitution has historically been a popular and controversial issue in many societies. Defining prostitution is difficult because of the various interpretations of its meaning. According to the World Health Organization, prostitution is, “a process that involves a transaction between a seller and a buyer of a sexual service.” On the other hand, the United Nations Program on HIV/AIDS has a more complex interpretation of prostitution: “Sex work may be formal or informal,” and then continue to explain that, “Commercial sex work may be conducted in formally organized settings from sites such as brothels, night clubs, and massage parlors; or more informally by commercial sex workers who are street-based or self-employed.” The complexity of prostitution helps explain why it’s an issue that evokes multiple opinions. In the modern nation-state, prostitution has become a social ‘issue’ that is regulated or prohibited by law. For instance, prostitution may be illegal, legal, or decriminalized. For social and cultural academics, it is important to make the sense of laws and the society. Therefore, one can use different theoretical frameworks, such as feminism or bio-politics, to explain the prostitution phenomena. In this essay, I will look at certain feminist influences on prostitution laws, and it’s implications. I will then analyze those feminist trends in prostitution laws through the lens of biopower. The two popular feminist stances have been either to tolerate prostitution by regulating it or to abolish prostitution by criminalizing it. Overall, prostitution laws result in the further marginalization of prostitutes despite being back by some feminist groups. Prostitution laws, instead, maintains neoliberal state interests while ignoring the true feminist aim of female empowerment.

Theory

Biopower is a term that was coined by Michel Foucault, which inspired a new theoretical frame to academic thought. For Foucault, biopower is the ‘”regulatory power of states over populations,” which thus produces, “docile bodies in everyday life of institutions.” In other words, Foucault tried to emphasize that the body is a way to understand a society and how power is used to control their lifestyles. Lifestyles of individuals and their self-care practices are influenced by an overarching power. Giorgio Agamben further elaborated Foucault’s theory. In Agamben’s view, the sovereign power constructs ideals for citizenship where certain lifestyles amount to a ‘qualified life.’ However, individuals who contrast from the ‘ideal’ are living a ‘bare life,’ and thus are excluded in various ways, such as marginalization or facing violence. Therefore, the marginalized groups in society are only marginalized because state power determines who can be included in the society and who cannot. In “What’s Law Got to Do with it? How and Why Law Matters in the Regulation of Sex Work,” Jane Scoular notes that prostitutes are part of the ‘bare life,’ where they are marginalized due to not being ‘ideal’ citizens.  To understand biopower, it is important to know who is an ‘ideal’ citizen and answer: what is the purpose of including some while excluding others?

In modern nation-states in the West, a ‘qualified’ life relates to neoliberal ideals. Neoliberalism is a shift in political, economic and ideological policy that began in the 1980’s (Yang, 2013), which currently dominates many governments globally. Economically, it is a policy of free-markets with minimal government interventions. Politically, it is the diffusion of government into smaller institutions. The notion of ‘freedom’ and individualism is the ideology behind neoliberalism, where individual freedom is achieved only through free markets. Yet the hidden element is that neoliberal policies seek to maintain the power of economic elites, and, it’s a “political project to re-establish the conditions of capital accumulation.” Neoliberalism, according to Scoular, is the main idea behind a ‘qualified’ life in Agamben terms. She notes, “modern law operates to regulate the complete lives of individuals,” and thus the law influences social norms. For instance, prostitutes are marginalized due to social stigma. The stigma, as Davey and Kissil mention, is the result of laws that criminalize prostitutes. Prostitutes are criminalized because the state feels they pose a threat to their ideals. For instance, the Contagious Diseases Acts in the late 19th century are said to criminalize prostitutes for their alleged danger to public health. Medical discourses and sciences were used to justify penalizing ‘unregulated’ persons, but in reality it was a moral panic over ‘unregulated’ sexuality. Controlled sexuality was crucial to the Modern nation-state agenda. Thus, prostitutes can only be ‘qualified’ if they satisfy the needs of neoliberal ideals, such as self-regulating themselves in a manner which results capital accumulation. The law is a way of expressing state power in an indirect way, as it influences norms, and thus influences people to maintain neoliberal interests. I will discuss how neoliberal interests are maintained through prostitution laws, but first I will discuss feminism as theory, since certain feminist have a strong stance on prostitution laws.

Feminism consists of many differing outlooks, yet there are notions that all feminists agree upon. For instance, feminists agree that female voices need to be addressed and recognized in society. They also stand for female empowerment through gender equality, especially in a Modern context where women are found less in high status positions compared to men. Despite these agreed upon notions, feminists differ in other aspects. Postmodern feminists, for instance, contend that feminism has been dominated by white, middle-class women, and such women cannot represent the interests of women as a whole. The weakness in feminism is that there is a lack of consensus on a variety of topics. With regards to prostitution, there are oppositional feminist stances, which is highlighted by Maureen Davey and Karni Kissil in their analysis titled, “The Prostitution Debate in Feminism: Current Trends, Policy and Clinical Issues Facing an Invisible Population.” Yet these two feminist stances do not speak for all feminists, because many feminists may be open to other theories on prostitution.

Discussion

Abolish Prostitution? Regulate it?

Two popular feminist stances towards laws on prostitution are: abolishing prostitution or regulating it. Yet while both have different stances, they both have very limited outlooks. Feminists who seek to abolish prostitution are often termed as Radical Feminists. In their view, prostitutes are victims of male oppression. Their goal is to abolish prostitution, as they feel prostitution only serves to oppress women. An example of this stance is found in Sweden, where prostitution is illegal. However, punishment is only directed at clients, whereas sex workers, seen as victims, are guided by state into ‘exiting’ programs. On the other side, another group of feminists, which Davey and Kissil termed the ‘pro’ feminists, feel that prostitutes have the agency to make their own choices and thus the laws should give them legal rights. The ‘pro’ feminists are usually in favor of laws which prostitution is tolerated. Therefore, legalization assumes that prostitutes will be empowered because they have legal rights. Overall, both the ‘pro’ and radical feminists are not challenging hegemonic state power, but rather are staying within its power. They fail to address how prostitution laws are part of wider form of maintaining state interests. In this view, the two feminist stances in the prostitution debate are problematic, because they are trying to represent the voices of all women. But as Kissil and Davey note, the two feminist stances have seldom consulted with the voices and desires of the prostitutes themselves. The lack of acknowledging the voices of prostitutes is apparent when given the implications of these feminist solutions to prostitution.

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Prostitution laws, whether tolerant or against prostitution, results in more disadvantage than advantage for prostitutes. This is rather ironic, since feminist backed prostitution laws are usually aimed at protecting sex workers. For example, in Sweden, prostitutes are only protected from the law so long they adhere to ‘exiting’ programs, which are programs that aid prostitutes to exit the sex industry and integrate in mainstream society. This idea of exiting assumes that all prostitutes have the same desires, and thus all can be controlled. Therefore, prostitutes who don’t exit are deemed as criminals. As Scoular notes, “Criminalization in Sweden resulted in more risky situations for sex workers, where they have less choice of clients, quicker transactions, drop in prices and greater stress” (20). She further notes, “The Swedish Model just got rid of ‘visible’ street workers, while it created ‘invisible’ sex workers in off-street work” (20). Therefore, individuals who remain prostitutes in Sweden become excluded, because society has made no place for them. What is also interesting is how radical feminists aim at the criminalization of men over women, where men become targeted as clients. This actually doesn’t result in gender equality, but rather it shifts the stigma of prostitutes over to men.

Canadian examples illustrate the implications of prostitution laws where prostitution is tolerated. In Canada, the exchange of sex for money is legal, yet other laws make it difficult for prostitutes to conduct their services legally. Tamara O’Doherty (2011) notes that Canadian prostitution laws “ensure prostitution remains firmly entrenched in illicit markets by requiring sex workers to offend the criminal laws in order to work in safety (indoor venues)” (219). She further notes how Section 213 of the Canadian criminal code states that public communication for the purpose of prostitution is criminally prohibited. To illustrate this: brothels cannot legally label themselves as spaces for prostitution. Instead, they have to label themselves as non-sex related businesses, such as a massage parlor. Prostitutes themselves cannot be open about their services either; they cannot discuss with clients beforehand about their services. At the same time, Section 211 makes it illegal to use a place on a regular basis for prostitution, so therefore the massage parlor must ensure they deny sex is going on. According to O’Doherty, this ‘quasi-legal’ atmosphere places sex workers in more vulnerable positions, where they less prone to working in safe places. Given that the two feminist stances both have mainly negative implications for the lives of prostitutes, it seems that laws are not empowering their intended subjects. But rather, it’s pushing the majority of prostitutes to the ‘bare life.’

Since laws do not benefit most prostitutes, then the obvious question is: who benefits from the prostitution law? The State benefits as the laws ensure that their neoliberal interests are not challenged. In Sweden, exiting programs help prostitutes find ‘normal’ jobs, which they will become ‘qualified’ taxpayers, and thus assimilating with the hegemonic ideals and aiding the state power. In some Canadian provinces, for instance, local municipal laws require that massage parlors obtain expensive licenses to operate. As well, Edmonton sex workers are required by local municipal law to obtain licenses for each place they work. The act of licensing is a way of commercializing the sex industry, which means the state profits off licenses. It also is way of controlling and monitoring prostitutes. Therefore, those who participate in licensing are included in society, as they are doing what the state wants. However, not all prostitutes want or are in the position to reveal their identities. For instance, an illegal immigrant is automatically excluded from having ‘qualified life,’ because they are invisible to state recognition. And while legalization is argued to protect some prostitutes, others have argued that increased regulation means increased policing and monitoring over the lives of women. Further, many academics agree that prostitution laws do not reverse the negative impact of social stigma, which stigma causes psychological trauma for many prostitutes.  Therefore, many prostitutes are excluded and marginalized for failing to adhere to state interests. Sadly, marginalized groups are part of sustaining the capitalism. Therefore, the Radical and ‘pro’ feminists are contradicting themselves, because they are supporting a system of inequality, where only a minority of ‘qualified’ prostitutes are included in society. Such groups should not even be called feminist, because feminism is supposed to be about gender equality.

Feminism in current times, influenced by Postmodernism, emphasizes the diversity of female experiences, yet the ‘pro’ and radical feminist views on prostitution ignore an open, multi-theoretical approach. It is no wonder that these feminist stances on prostitution laws have had problematic results for prostitutes themselves. Given that prostitution laws have not benefited the fate of most sex workers it becomes obvious that laws are more concerned with sustaining state power and interests. However, the complexity involved in prostitution makes it difficult to find an alternative law that will satisfy the needs of everyone. Yet the question remains: can law be more inclusive of all members of society when considering how law is a tool of marginalizing certain people? So while the framework of biopower helps us understand prostitution laws it doesn’t really give us a solution to challenge the hegemonic power.  Many aspects of people’s lives are orientated toward neoliberal interests in most advanced capitalist nation-states. Therefore, it is difficult to challenge the power of state when the populations are compliant with the law. However, as an anthropologist it is the task to be critical and to educate others about making the familiar seem strange, whilst making the strange seem more familiar. As a postmodern feminist, it is important to be open to the ideas and theories of others. Rather than continue to marginalize others, one needs to think of ways that society can be more inclusive of so-called deviant groups.

Partial References:

Davey, Maureen & Kissil, Karni. (2010). The Prostitution Debate in Feminism: Current Trends, Policy and Clinical Issues Facing an Invisible Population.Journal of Feminist Family Therapy 22 (1), 1-21.

Farquhar Judith & Zhang Qicheng. (2005). Biopolitical Beijing: Pleasure, Sovereigntly, and Self-Cultivation in China’s Capital. Cultural Anthropology 20(3), 303-327.

Harley, David. (2005). Freedom is just another word. A Brief History of Neo-Liberalism. Oxford: Oxford University Press.

O’Doherty, Tamara. (2011). Criminalization and Off-Street Sex Work in Canada. Canadian Journal of Criminology and Criminal Justice, 217-245.

Schoular, Jane. (2010). What’s Law Got to do with It? How and Why Law Matters in the Regulation of Sex Work. Journal of Law and Society 37 (1), 12-39.

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Answering Your Questions #3: Client and Escort Dynamics

I’m on a minor path of self-destruction…but I’ll explain that later. For now, I’ve decided to answer some of the numerous questions or key-words that my viewer’s google to locate my blog. Yet before I begin, I want to share some metaphors from an old film about the life of a high-class courtesan, “Pakeezah” (which translates to ‘pure heart’). In reference to herself, the courtesan says, “Prostitutes are dead bodies and the market is the graveyard…. I’m a dead body that’s lured by life again and again.” She then compared herself to a kite, a kite that is slowly cut away by the forces of wind…where only bits and fragments remain. The pain of her words….they touch me, intimately.

 

1. Do prostitutes like sex or money?

Money drives us to this job. As mentioned in previous posts, prostitutes should not be assumed to be a woman who loves sex. And if she does love sex, this does not imply that she loves sex with all of her clients. Many escorts do not derive any personal sexual pleasure at all with clients. Only a very tiny minority of escorts, like myself, enjoy intimacy with their clients. But overall, for prostitutes, the lure of money is the appealing part of our work, not the sex. It is very important to note selling one’s body was not a ‘choice’ for most sex workers, when considering the limited amounts of choice available to people in marginalized positions.

For many sex workers, sex is the dreadful part (not in my case, but most escorts I observed aren’t quite as open sexually as I am). Many just want to get it over with as quickly as possible. A small minority of girls can enjoy particular clients and feel pleasure (as a courtesan, I do enjoy certain clients of mine as companions and sexual partners), yet again: the focus is money. I certainly have enjoyed some clients, but regardless I will not sleep/mingle with a man that I don’t love for free. The idea that prostitutes are these horny, ‘hyper-sexual’ women hardly depicts the reality. I wish more prostitutes enjoyed their work as I am often able to do, but the reality is most women doing this job are driven by real or perceived economic disparity. Women who are in touch with their sexuality (ie: horny) exist regardless of profession.

 

2. What information should an escort obtain from her client?

Just like us, most clients want to be discreet. They might use fake names, because they are married and don’t want to risk their identity being known. Anonymity is central to the business for both escorts and clients. Asking too much personal information may defer clientele, while others are happily to disclose their life biographies. I screen my clients by judging their telephone/email etiquette — I ask them to briefly tell me about their age, nationality, what intentions they for me, etc.

 

3. Why don’t escorts like to tell their real name?

We fear of associating our identity with our profession. Why? This might impact our social mobility, social relationships (such as their family and friends finding out). Prostitution, whether legal or illegal, is still stigmatized. Society has harsh, negative consequences for women who are known to be prostitutes, so we are forced to remain secretive (otherwise we risk a lot of negative social sanctions).

 

4. How to Please a Prostitute/ How to have Good Sex with an Escort?

Well, in a bitter way, I could say: don’t be demanding, and don’t annoy her. Many girls complain about clients who don’t follow our ‘rules’ (or limits), such as touching places without permission. Pleasure is a very subjective question. Giving pleasure to a ‘normal’ woman is very different than a woman who is paid for sex. And to complicate the situation even more, everyone’s desires are different. A woman who gets paid for sex may not want to be ‘pleased’ by her client. Some girls strictly just want money from their client, and refuse to get sexual pleasure (and the good ones fake it). However, a small minority of us might be more accepting. The best clients are men who do not expect and are respectful.

Many of my clients are very polite and respectful men, which makes me feel comfortable to explore with them. I favor certain clients who have genuinely kind hearts, and I allow them to please me in ways that I may forbid others. I favor certain clients only because they gained my trust. I must mention that almost all clients try to give me pleasure, but certain men fail to understand the essence of pleasure. For one, some men seem to think that one sexual technique can apply to all women. This is completely wrong. Any sexual experience is very unique and cannot be performed in a uniform act. Bare in mind that all people have their own unique ways of reaching orgasm. And, unfortunately, there are women who are not interested in achieving their own orgasm . Most importantly, good sex depends on emotional and physical chemistry between the participants — chemistry is something that cannot be bought or created…it’s a rare beauty that just happens between two people. It’s best to test areas, slowly (with a willing partner, of course), and then gradually proceed.

If I must advise a client on ‘how to have a better experience with an escort’ I would suggest the following techniques clients have done with me: start by giving her a relaxing massage. I recall clients who gave me a full body massage, without touching my erogenous regions right away. Not only will it relax a woman, but it can gain her trust of his touch. Let everything occur slowly, so that she can anticipated every progression of passion. The slow-pace seduction will drive her crazy, and thus (hopefully) have her wanting more. Some of my clients were totally selfless…not tending to their sexual needs, but instead focusing on making me feel relaxed (again, it’s important not to rush!). A good lover will explore what she likes, by gently trying to kiss various parts of her body. Let her guide you to what she likes. This worked with me with certain clients, but again, it was all based on chemistry. Be mindful that desires of an individual can also change depending on their mood.

Chemistry is key, but also the mood of the hired lady is a deal-breaker. I do let sweet clients give me pleasure when I’m in the ‘mood,’ yet sometimes I loathe the idea. Although most of my clients are kind, I am not genuinely attracted to all of them. Sometimes I avoid seeing certain clients, because I know they want to spend the entire appointment in a  “Girlfriend Experience” state. This consists a romantic ‘boyfriend/girlfriend’ situation where the client wants to kiss, cuddle, give me pleasure, and have sex at the very end of the appointment. The men are very sweet, which seems ideal, but it can be exhausting acting like a ‘girlfriend’ to a man I don’t love/care about. Most of my regular clients are all pleasure giving men, which means I try to avoid seeing them when my mood is bad. It’s even more difficult to see clients when I’m in love with someone else. When I am single, I find it much easier to work and enjoy clients.

 

5. How to Make Clients/Men Love You (As an Escort)?

There are no uniform steps to make a client love you — it just happens naturally. From my observations, investing in ‘fake’ behavior doesn’t reap benefits, nor does it attract wholesome people. Be yourself. Love is something we cannot plan or predict. It just happens. I’ve tried experiments of altering my behavior with clients (from acting overly slutty to acting innocent). I found that being as I am works best. I’ve tried to analyze the men who love me: why do they love me? They love me because I was ‘real’ with them. The trend I noticed is men who loved me are ones I didn’t care to impress. I acted indifferent with them upon initial meetings….and genuinely had little interest in being with them. Maybe my independence is appealing for some men, …they find it challenging that I, seemingly, don’t need them.

I could advise women to be manicured, polished and glamourous to make clients love them, but I’ve seen very unpolished girls with plenty of admirers. I no longer believe that investing heavily into cosmetic/external beauty will equate to admirers (sure, exterior beauty might attract men, but that alone wont make them kneel at your feet).

 

6. What is the Difference between an Escort and High-class Escort?

There is no real difference. The only difference is the marketing and approaching various scales of clientele. One girl can be playing two roles: a regular escort, which means more clients, lower price; Or a high-class ‘exclusive’ escort, which means higher priced and limited clientele. Yet at the end of the day, a regular and exclusive escort are the same thing. Service, intimacy and beauty are subjective irrespective of whether an escort is ‘high-class’ or not. I’ve seen stunning women who work for two different agencies….one that’s exclusive and very expensive, and another that’s medium price range with more clientele. There is not a rigid boundary, as many ‘regular’ escorts can eventually establish themselves as courtesans with a more limited clientele. And vice versa, a courtesan is also susceptible to falling down the prostitute social hierarchy.

 

7. Do ‘hookers’ love having sex on drugs ?

I found this question quite strange. That’s a terribly wrong analysis. Firstly, women who work while on drugs  usually hate sex more than other sex workers. They are taking drugs to cope with the fact they hate servicing men. Even high-class escorts will resort to ‘numbing’ with subsistence’s in order to make money and ignore their hatred of servicing men.

 

8. What’s it like to be an escort?

(Please check my blog later, as I am writing a post on my personal ‘lifestyle’ as an escort).

 

9. What are Reasons (for men) visiting prostitutes?

A lot of my married clients have a similar reasoning for seeing me: they say they love their wives, but their wives no longer have sex. Or men claim they like variety. Due to social expectations, many men marry one woman as a foundation for family, but does it mean they limit the number of ‘unofficial’ women for their sexual purposes? Does marriage always translate into good sex? Some men openly say they desire ‘variety’ for sex, while others contend that it’s the fault of the wife. This is something I hear time and time again: Wives stop having sex, and assume that their husband should not have sex either. There are a multitude of reasons. Some men don’t just need sex, they want pleasurable sex, sex with emotion and a deep connection. Perhaps some men are unable to express their desires with others, so they hope to find sensual solace with a prostitute.

There are also other married men who get lots of sex from their wives (even good sex), but they like something ‘different.’ Perhaps they need to prove to themselves that they still have the power to be appealing? Perhaps their egos need a little inflating? Many academics argue that the Western construction of ‘Masculinity’ influences men to prove their so-called ‘manhood’ by sleeping with multiple women (as if women are to be conquered). It’s not so much out of their personal desire solely, but rather societal norms for ‘being a man’ indoctrinate some men to prove themselves as ‘manly.’ So, just in case you’re one of those women whom tell men to ‘act like a man’…you are influencing the discourse of men to behave in a ‘Masculine’ construct, thus aiding the gender binary construct. Constructions of identity are very powerful, as they create a so-called ideal. The current constructions of masculinity and femininity in a Western context are very harming, as they serve an elite status quo rather than a collectivist effort.

In some historical contexts, men resorted to ‘comfort women’ in scenarios where ‘proper’ women did not exist, such as situations of war and colonization (which still occurs today).

Some Single/bachelor clients have told me that sex with an escort is better and easier than trying to find it ‘for free’ at nightclubs. It’s easy for a man to pay a woman for sex rather than the effort of convincing a ‘normal woman’ to have sex with no-strings-attached.

As for another calibre of clients: some single clients are truly lonely, and have little interaction with women. They do not seek a prostitute for sex necessarily, but rather they desire intimate companionship with a woman. These are the type of men who need to be hugged, and cuddled, and in these instances I like to think of myself as a healer. Yet in reality I am not helping their situation, because they are seeking love while I am seeking money. I feel compelled to tell these lost souls that they are looking for love in the wrong places.

 

10. What are Some Tips to Stay Positive while being an Escort?

My only suggestion is to work as LESS as possible. Do not work everyday! Try to work once a week, or even less. The industry is very exhausting (emotionally), especially if that is your sole profession. Since I am in a committed arrangement (with the Sheik), I don’t really have to work. Thankfully. Lately, I work only once a week, or sometimes even less (sometimes I don’t work for months.) Yet even working minimally I am still affected by the ills of living a secret, socially condemned life. Having sex for money is not a problem, but being a prostitute is difficult because of the implications in modern society (stigma, criminalization, being deprived of the ‘privileges’ associated with heteronormativity). For years I tried  to make the job easier for myself. I told myself I wouldn’t let the work affect my emotions, or touch my soul. But it’s not easy all the time.  I work less, so I can stabilize my emotions and do happy things, such as being with people I love. One can simply not block out emotions without using something, usually intoxicants, to distract them from reality. Nobody, regardless of their profession, can constantly remain happy….life is about happiness and sadness. We must experience these emotions, so we can (hopefully) reflect on our lives.

 

11. Do prostitutes remember their strangest clients ?

Yes! How can I forget the men who licked my underarms; or the man who booked me for 8 hours just to worship/lick my feet, hands, and bottom for the entire 8 hours without any sex; ….or the guy who used to pay to massage me the entire appointment and never even take off his clothes.

When a group of escorts come together we do discuss the ‘strange’ and ‘weird’ clients — which can often be quite funny. A lot of girls like to laugh about the ‘fetish’ clients they had, such as, “The foot guy,” “The bottom licker,” etc. For the most part, I don’t mind men with ‘strange’ fetishes, and I try to understand their unconventional fixations. It’s tragic that certain sexual acts are even referred to as ‘strange,’ which indirectly says that some sexual acts are more performed than others. In sex, there should be variety of desired acts, so nothing should be considered ‘strange.’ Personally, I enjoy men who have ‘fetishes.’ After all, being too ‘vanilla’ gets quite boring.

 

12. How Much Money Do Escorts Make?

It really depends on the girl. Essentially, when one has the ability to manipulate and numb/ignore emotions the amount of money is limitless. Unfortunately, as humans it’s very difficult to ignore our emotions all the time. The two factors that lead to money are: charm (in the form of personality, beauty, and skills) and secondly, emotional sensitivity. I  consider myself quite charming in the sense I am skilled, beautiful and have a dynamic personality, yet I am very emotionally sensitive. Therefore, I don’t work often because I find too many clients stressful and overwhelming. The clients are lovely often, but putting on a facade and being affectionate to someone I don’t love is quite, surprisingly, exhausting for me. I have never worked full-time as an escort, because I need other things to do in life. I am motivated to make money for saving, paying bills, and doing some shopping, but I do not seek more. In the past, I made more money when my needs were greater, but I also spent it lavishly since my lifestyle was different than it is today.  If I wanted, I could work harder and see more clients, but a full-time lifestyle as an escort seems like suicide to me. Balance is key.

 

13. What if a Prostitute sees a Client in Public (outside her work) ?

This has happened to me numerous times. I used to have a huge social phobia about running into clients outside of work. I feared, because clients may approach me, or call me by my alias. And my fears were confirmed when prior clients of mine have approached me in public! I even saw a client while I was shopping with my Mother…it was extremely nerve-racking. I don’t want my clients to know the ‘real’ me that exists in day-to-day life. I just want to remain their fantasy, and nothing else. I had another client shopping with his wife and kids. He saw me looking totally different, wearing no makeup. He came back to see me, and said he was so excited to see me while he was with his wife. This is another reasons why I don’t want to meet too many new clients — I don’t want to be known. Clients represent a separate world that I don’t want to mix with my personal life.

 

14. Is it Unhealthy to Sleep with an Escort? Is it safe to have sex with a Prostitute?

All escorts use PROTECTION with their clients. Some girls will do more than others when seduced by money, but for sex we all use condoms. Only an insane/desperate woman would have sex without a condom; and equally only an insane man would sleep with an escort without a condom. It’s absolutely unheard of high-class escorts having unprotected sex with their clients. However, if a client and an escort become more intimate and personal, the dynamics can change. Some of my regular clients, whom I’ve known for years, have asked if we can try without a condom. They trust me, I suppose. But I decline, and say no. Overall, most escorts are extremely health conscious. However, risks of STI’s can be contracted from non-penetrative acts as well.

The women who take more risks are doing it to meet the demands of clients — because for many clients oral-sex with condoms and no kissing is quite boring. Sadly, some escorts perform the highly sought ‘bare-back blow-job’ (fellatio without a condom) to get more clients. What these women don’t realize is that they are getting short term gain (money) for long-term risk (diseases). As for the bulk of escorts, we take minimal risks: we use a condom for sex and oral sex. Therefore, it is no more/less unhealthy to sleep with an escort if she uses protection during all sex acts.

Given there is minimal skin-to-skin contact, sleeping with a high-class escort can be a bit “unfulfilling” from a client’s perspective. I use the word “unfulfilling” because sex with a prostitute is often physical without true intimacy. Amazing sex is based on mind and body stimulation. Thus, sex between a client/prostitute lacks the essential stimulation of the mind. After all, how exhilarating and delicious can sex be without deep kissing, touching, sucking, and tasting ?  Those ‘delicious’ acts are risky with clients, yet many clients demand this. They want the closest to ‘real’ sex as possible. They want their escort to act like their girlfriend: they want to eat her pussy, kiss her lips, and feel her mouth over his manhood. There is tremendous pressure for escorts to go beyond safe limits to make her clients happy. Many clients prefer cheaper women, because it is assumed that cheaper women do ‘more’ for ‘less’ (thus, the risk is increased). These men miss the essence of pleasurable sex, because pleasure is based on connection (not how much or how little one is willing to do). There are also very high priced escorts who ‘do it all’ to a more limited clientele. This places tremendous pressure on women in the industry: how easy is it for a woman to maintain her safety, comfortability and be successful?

 

15: Do prostitutes have rules / restrictions?

Yes, clients play by our rules, not theirs. Yet there is an irony to that statement. Most escorts promote themselves as women who “Cater to the Clients Needs,” but in reality we set the boundaries and limits. Every girl is unique to what she offers in terms of her services. We all offer sex, but we do it in different ways. For instance, limits/restrictions might include: no kissing or light kissing only, clients can release multiple times or maybe only once, no oral sex without a condom, no receiving of oral sex, no touching between her legs, etc. My restrictions are that everything is ‘covered,’ which means I take no risks. I do not passionately kiss clients easily, but I must admit that I’ve given up many limitations with the occasional handsome, delicious client — or favoured regulars. For instance, when I met the Sheik, as a client, we ended up kissing passionately — of course, our chemistry was rare and intense.

As mention, a majority of clients demand riskier services (oral sex without protection, ‘greek,’ etc), so unfortunately a lot of escorts will jeopardize their health to make more money. I feel disgusted when a prospective client, who’s never met me yet, will ask if perform ‘natural French’ which is a oral sex without a condom. How can he take such a risk with a woman whose history is unknown? Likewise, most clients request to service me between my legs with their mouths, which seems flattering, but I can’t help but wonder: don’t clients think of how many other men have touched my body?  How can he be sure that I am ‘clean?’ What I realized is that many men get aroused by the idea of a ‘dirty’ woman. By no means am I ‘dirty,’ but I have slept with countless men….and that fact alone is a fantasy for some men.

Sex workers might advertise ‘passionate’ services or ‘porn-star’ services to attract a more clientele, but the reality is we cannot perform uniform techniques with every single client we encounter. Human sexuality is not uniform, and attempting uniformity is a bad way at approaching others. Sure, we have restrictions, but they are deeply influenced by the chemistry we develop with clients. To expect a sex worker to give a stellar performance with every client is a very unrealistic, dehumanizing expectation.

Finally, a rare breed of clients have their own terms in addition to hers. For instance, a rare category of clients do not seek sexual intercourse with escorts — instead they may just seek oral or hand release, or perhaps they just want to play with themselves in the company of a beautiful woman. There may be norms and patterns in sexual behaviour, but every experience is still unique.

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