Tag Archives: Prostitutes

One-sided Love: When a Client Falls for an Escort

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The first client to profess serious love for me in terms of getting married was about 9 years ago. Let’s call him James. This took place when I lived overseas. Back then, I was a very young lady who did not fully understand how critical matters of the heart were. I had met this client James once, and then unknowingly I made such an impression that he very quickly became a frequent and generous regular client. He was very easy going, kind hearted and generous — so I quickly began to enjoy his company as a client. Since he came to see me so frequently, I eventually became comfortable to go out with him publicly. We started going to dinners and theatrical shows together. To me, James was just a client and a lovely guy who’s company was joyful — but nothing more. But for him, it was much more. I was young and oblivious, however, to his intentions. It did not occur to me until later that he was spoiling me with the hopes of winning my heart.

During this time, I had also met my ex-fiance as a client. My ex, however, was someone I truly felt connected too — and very quickly we became a couple and then started living together. Once my ex and I started living together, I cut off all non-business communication with James. And very quickly, I decided to abruptly end business relations with him too. I was occupied with my ex, so I felt seeing James was too much time and effort. It was at this point, I was shocked to discover the hurt I, unknowingly, inflicted upon James — James had the idea that I was growing closer to him and we would settle together. He started showing up at my home or at the brothel I worked at, waiting for me. I was startled and shocked, because I had zero feelings for him and only considered him like any other client –the only exception was that I was closer to him as a client because I saw him so frequently. James had the best of intentions, but he mistook my kindness for something serious, which made him panic when I suddenly dropped him. It was my fault for failing to outline my intentions towards him. Looking back in retrospect, I should have taken cues of his desire for me — and moreover, I should have stated early on how I was not interested in anything beyond a client-escort relationship. But again, I was young and knew nothing about matters of the heart, so I was innocently unaware. This was a huge learning lesson for me, and a lesson I still have to apply until today: make your intentions clear from early on, and never play with someone’s heart. 

This example with James occurred when I was very young. I had no intention to mislead someone or play with their emotions whatsoever — it is my biggest fear until today to exploit someone’s heart. I have made mistakes and caused pain indeed. But I, too, know the pain of deception, so it would burn my heart to intentionally cheat someone. I was simply oblivious at my early days of escorting on how to deal with clients who became attached or fell in love.

And then the story of my ex-fiance and I — again, I was young and naive while I was with him. I did love him, but I was not sure of what I wanted through out our relationship. I was scared to settle down so young with him, and for this reason, I tried to leave him numerous times early on in our relationship. Out of love, I felt it was unfair to stay with him when my heart was not sure of what it wanted. But anytime I expressed my desire to leave him, I saw his eyes and felt like a Mother abandoning her child. This was my first true relation, so I did not know the rules or the consequences of love. Fast forward two years, I ended up leaving him. I was unsure of what I wanted throughout our entire relationship — I was poisoned with thoughts of the ‘grass being greener’ while with him. He dreamt of marriage and family, and I killed that dream for him. It was all unintentional. Only years later, once I faced rejection myself, I realized how dangerous love is when there is no structure or morality to guide it.

Now, the examples above shows how being oblivious and ignorant are part of being young. It is hoped that one will eventually learn empathy (the ability to consider the emotions of others) which distinguishes them from childhood into adulthood. Sadly, some people have no sense of empathy — they kill souls and feel no remorse. But others learn through trial and error. I had to be the neglecter and be neglected myself to learn the valuable lesson of empathy in love: don’t play with someones heart, don’t use someone, don’t make empty promises and more importantly, be clear with your intentions. 


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And so, there have been subsequent clients among the years who have expressed a one-sided admiration for me. And out of deep fear of hurting their dear hearts and inflicting them with pain that can be lethal, I have to hurt them with honesty…

Tonight, a client just left my home. He is reading this, as I felt comfortable to tell him about my blog. He is an all-round lovely, young man. Tonight, before he came to see me, he sent me two writing pieces he made about me. I read them. He wrote about me in the tone of love and admiration. But instead of feeling flattered, I felt concerned for his heart. Rather than applaud his efforts, I crushed his heart with the harsh tone of my bluntness: “I don’t feel the same.” He claims he has fallen in love — he wants to express it in all ways. Just moments ago, he sends me a photo of a cardboard cup that sits in the cupholder of his car. It was the cup I drank last week, filled with tea. The cup has a pink lipstick mark, my lipstick. He keeps the lipstick stained cup in his car as a memorabilia of me. And in his writings, he writes about how my scent stays with him after he leaves my home. He must have read those ‘scent’ posts on my blog, and he must think I feel the same way. Am I supposed to feel flattered? No, my dear. I am sad for you. Sad for the situation. I know my honesty hurts, and I don’t want to hurt you —  but honesty is my duty.

After learning from my past mistakes years ago, I have since become very blunt when I get an inkling that someone has feelings for me. Sometimes, regular clients confuse an escorts’ kindness for a deep, intimate connection. It is important for anyone to be true with their intentions with another –after all, one’s character is defined in how they treat others

So I said to him tonight, as I have numerous times in past meetings….”I don’t feel the same, I am not in love with you nor will I ever be.” This must confuse him, as my behavior with him seems otherwise. I understand his confusion. Yes, I can genuinely enjoy someones companionship, but that does not mean I desire them.

What worries me the most, and causes me to be more harsh, is his sense of hope for “us.” In his writings, he wrote his hope to eventually “win my heart.” So once again, I have to crush his hopes again and again, being firm and harsh — when will he understand? I tell him he must stop seeing me. Now, I feel bad for accepting his generosity. How can I feel comfortable taking his kind gestures when it means I am leading him to eventual heart ache? But I told early on, I have been honest. Yet he says I own his heart now — and I shout “I never asked for it!”

As an escort, I must be blunt, I cannot pretend to love a client to line my own pockets — that is heartless and apathetic.  I tell him that he has no choice but to accept the fact that I have no feelings for him outside a business relationship. And that doesn’t mean he is unworthy — not at all. He is too young to understand that sometimes unrequited love or losing someone is a blessing in disguise. I fear that he does not make this realization, but instead blames himself. It is not him who is lacking at all — he must learn a lesson that many need to learn: chemistry is not a choice. There is no such thing as one not being ‘good enough’ — no. There are reasons why people come together and why they part — it requires immense patience to see the spiritual importance of why people come into our lives, who remains and who departs.

I cannot exploit his heart. I cannot exploit his generosity to benefit myself without thinking of how this affects him. No. I have seen the abuse of love and its consequences. I have seen how love is falsely proclaimed when it’s simply a ploy for one’s selfish gain. I have seen suicide resulting from false promises of love. So much dishonesty masquerades with the label of ‘love’ and so many broken souls who once dreamed. This is the result of a society with no structure or morality  — I learnt the lesson long ago, do not play with hearts.

Final Remarks:

Despite I used the term ‘love’ in this post and past posts of mine, I have come to realize that there is no such thing as wholesome love without structure/guidance. I wrongly assumed that I experienced ‘true’ love in the past — but I no longer believe that was love. Perhaps at best, it was just a glimpse of love. There is no love unless it’s given the correct conduct that it deserves — love is a serious responsibility, not a toy to play with. But sadly, today, love is treated as something so casual, something to play with and discard once ‘bored’ — and alhamdulilah for Islam, because Islam makes awareness of the societal ills that result from the falsehood of unrestricted love. As a Muslim, I finally see how love is only granted when one follows the guidelines of Allah swt. Islam recognizes how love, when outside the responsibility of marriage, is often misused and leads to social chaos (fitna). For this reason, Islam prohibits the relations between men and women outside of marriage  — after all, sex without responsibility renders people being exploited, used, heartbroken or deceived (all things which Islam seeks to protect one from).

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Filed under Emotional Aspects Related to Escorting, Questions for Escorts And Clients, Relationships

A History of Courtesans In South Asia — How Colonialism lead to the Degradation of the Lives of Prostitutes

 Ghazala-Javed

Ghazala Javed, popular Pashto singer killed in 2012 by her ex-husband

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I recently submitted an essay about the history of Courtesans in South Asia. It’s quite lengthy, but I thought it would be of interest to those interested in how notions of gender and sexuality changed dramatically with regards to modernity. Here is a brief summary of some key issues:

1. Notions of gender and sexuality in Non-Western parts of the world were quite relaxed and fluid compared to today’s context. 

2. Colonialism projected European discourses of gender and sexuality onto the world and posited prude Victorian morality as ‘superior.’ These discourses were adopted and internalized by many leaders of the non-West. 

3. To understand the ‘strict’ norms of sexuality in certain parts of the non-West today, one must look at how colonialism changed former notions of gender and sexuality. 

My own interest in this topic was sparked by common stereotypes that I hear about men from South Asia or Islamic parts of the world. More often than once, I encounter white-European clients whom are often quite shocked when I tell them that my lovers of the past and present have been Muslim men — they become more shocked when I tell them that I prefer men from my own culture, or similar backgrounds. The common thing I hear is, “But don’t Muslim, or brown men, treat their women terribly? I usually giggle slightly and say something along the lines of, “My dear, that’s not true. There are good and bad in all people” And then, if they are interested to hear, I give them a little history about how the Western media is obsessed with portraying the non-West (namely Muslim-majority countries) as oppressive, especially towards women. It is an unfortunate reality that many people have accepted incorrect discourses (constructed stereotypes) towards certain cultures, which has inspired myself and many others to challenge this narrative.

I started my essay by talking about the 2012 murder of a popular Pashto singer, Ghazala Javed, and how her death can easily fall into the widespread “Oppressive Brown/Muslim Man” narrative. Ghazala was killed by her ex-husband, allegedly on the grounds that her career as a mujra, a combination of both singing and dancing, was considered morally shameful for a woman. Yet contrary to popular Western narratives, female entertainers like Ghazala Javed, historically more broadly known as courtesans, were once held with cultural significance and social esteem in many parts of South Asia. Ghazala Javed was of Pashtun descent, an ethnic group in Pakistan and Afghanistan, more recently known for their affiliation with the Taliban. Pashtuns, in particular, are often stereotyped for their rigid control over women, which became more pronounced with their association with Taliban fundamentalism.

The media’s portrayal of certain Islamic/South Asian cultures as cesspools of male violence against women is an ongoing trend, a continuation of Orientalism. In 1978, professor Edward Said wrote Orientalism, in which he argues how knowledge of the non-Western world, the Orient, was imagined through a Western lens. Western writings about the Orient, which Said called Orientalism, were presented as objective knowledge — meaning, they were presented as factual. In reality, however, European Orientalist writings about the Orient were shaped by dominant European ideologies, such as social Darwinism. In Orientalist writings, cultures of the non-West were viewed as static, or unchanging, and essentialist, meaning peoples of the non-West were all essentially the same. The framework of Orientalism helps to show how dominant Western stereotypes about women in South Asia do not depict the reality necessarily. Many stereotypes today about the non-West stem from colonialism, which portrayed peoples of the non-West as ‘inferior’ and thereby valourizing the West as ‘superior.’ Such stereotypes had a powerful effect, and manifested in various forms of colonial rule. In essence, colonialism irreversibly changed the roles of men and women in colonized parts of the world. It is particularly interesting to note how colonialism changed notions of gender and sexuality in colonized parts of the world. For this post, I will focus on how colonialism degraded the status of the esteemed courtesan. 

Tawaif

courtesan-palace

Depiction of Courtesans relaxing in the kotha

South Asian Courtesans Before British Colonial Rule

Prior to high noon of British colonialism, courtesans were esteemed in the sense that they were able to attain wealth, exercise power and hold status in society independently of male control. The memoir of the Lucknow courtesan Umrao Jaan, provides one insight into the life of courtesan before and after the establishment of the British Raj in 1858. Historian Veena Talwar-Oldenburg attributes how Umrao Jaan’s elevated lifestyle coincides with testimonies of other courtesans of the early colonial period. As Talwar notes, courtesans constituted a matriarchy, where they were able to run their lives, thereby subverting patriarchal norms that existed outside the kotha. The kotha, or female apartments, were spaces where females held authority, where they could exercise their agency over men, such as clients, musicians, male servants, etc. Many courtesans were highly skilled in Urdu and Persian literature, kathak dancing, singing and various other arts. In many parts of precolonial India, the arts of the courtesan were highly praised and patronized by the wider society. For instance, a courtesan was not only courted by men, but courtesans were also summoned by women to perform at weddings, ceremonies, etc. From these snap-shots, it seems courtesans were not simply sexual objects with no significance, but were instead valourized as artists, offering an amalgam of entertainments beyond just sex. The historical role of these women is in stark contrast with their fate after colonial rule and independence.

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From 1858 onwards, British colonial rule fundamentally changed the social fabric of South Asian society. Many British narratives expressed the urgency to bring ‘civilization’ to uplift Indians from their alleged primitiveness. The very idea of ‘civilizations’ stems from social Darwinist theory, in which cultures were ranked on an evolutionary scale. In this European ideology, Europeans were ranked at the top as racially ‘superior’ whilst peoples of non-West were considered primitive, backwards, inferior, uncivilized. The British often posited their ‘superior’ treatment of women as a justification for their superiority. In British colonial India, the British expressed ‘humanitarian’ agendas to ‘uplift’ Indian women from ‘barbaric’ cultural practices, such as child marriage, polygyny, and the esteemed courtesan tradition. If these practices were deemed ‘inferior’ then it indirectly was juxtaposing the British Victorian womanhood as ideal. Such colonial discourses were influential in the 19th century, because the British had the imperial power to assert their dominance on a global scale. Said’s framework of Orientalism, however, shows another dimension to British narratives of ‘protecting the brown woman.’ Many European discourses were strategic in denouncing cultures of the non-West, as stereotypes were powerful ideological tools to maintain imperial interests. In other words, in order to gain support for imperial exploitation of the South Asia, the British had to portray their missions as ‘humanitarian’– to bring ‘civilization’ to people of the non-West. While social Darwinist ideology is dismissed as pseudo-science today, it is important to note how influential such stereotypes would become when pertaining to gender. In the mid-19th century onwards, Indian male nationalists, fearing to fall behind on the so-called evolutionary scale, were keen to show that their women were ‘civilized’ along British ideals of womanhood. The ‘ideal’ Indian woman became redefined along the lines of Victorian morality — she was now domestic, chaste, and hailed as the ‘Goddess’ of the house. This new ‘ideal’ woman was in conflict with former notions of gender, especially for the courtesan, whose livelihood gradually became constructed as ‘immoral.’

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Oil Painting Depiction of an Elegantly Attired Courtesan

This new ‘ideal’ woman, projected by British colonial discourses, became internalized and promoted by Indian male nationalists from the 19th century onwards. These new gender ideals also became institutionalized, and resultantly had dire implications for courtesans. One major blow to courtesan tradition was the 1864 Contagious Diseases Act, a British law that mandated state regulation and control over the bodies of courtesans, subjecting them to mandatory testing, thereby reducing their agency and reducing them to what the British envisaged as a common prostitute. The 1864 Contagious Diseases Acts were propagated to protect women from sexual diseases, but it also indirectly functioned to stigmatize ‘unregulated’ sex as ‘unhygienic,’ thus giving prostitutes a stigma of being ‘dirty.’ In 1892, the Anti Nautch Movement was another aim to stop the courtesan traditional, and had wide support by both the British and educated Hindu elite who collaborated with the British. In 1893, in The Wrongs of Indian Womanhood, a British missionary named Mrs. Marcus B. Fuller dedicated an entire chapter to denounce the ‘nautch’ tradition and endorse the Anti-Nautch Movement. In her words, she described nautch girls (courtesans) as “rich, beautiful and very attractive, besides being witty and pleasant in conversation; and they are the only women that move freely.” Ironically, this description she gives of courtesans is what she considers immoral, or “disgraceful” and overall, a danger to social harmony. It was during the late 19th century when prostitutes became posited as ‘The Great Social Evil’ by European missionaries and moralists. Clearly, Mrs. Fuller was an advocate of colonial ideals of ‘ideal’ womanhood. Interestingly, she posits the clients, or patrons, of courtesans, as victims of the courtesan’s seductive power and thereby men are “wasting” their money on these women. Mrs. Fuller’s account was not out of the ordinary, as even British men related to her view. In 1851, the infamous British explorer Richard Burton wrote about courtesans whom thrived in Sindh, and like Mrs. Fuller, he seemed quite displeased at the social esteem given to these women. Accounts like Burton and Fuller echo the prevailing Victorian discourse of gender and sexuality that ‘ideal’ women should be chaste, domestic. Indian male nationalists, keen to prove they were ‘civilized,’ often supported campaigns against courtesans too. In effect, laws and campaigns to regulate women’s bodies gradually lead to the degradation of South Asian courtesans. Despite crackdowns, however, the courtesan culture continued to exist, yet now marginal, criminalized and stigmatized due to new colonial realities.

European critiques of South Asian culture were not without protest. In fact, many nationalists saw reviving their cultural traditions as a form of anti-colonial protest. While the courtesan represented elements of traditional culture in South Asian society, revivalists, however, seldom embraced the once noble courtesan tradition. One would assume being anti-colonial would mean rejecting the colonial gender discourses that were projected onto South Asia, yet ironically anti-colonial discourses were often propagated by Western-educated Indian elite, who’s views were heavily fused with European ideologies. Hindu revivalists, for instance, often wanted to revert back to an imagined ‘pure’ ancient Hindu past, and European notions of what it meant to be ‘pure’ heavily influenced their modern interpretations of ‘purity.’ Because the recent courtesan tradition was associated with elite Islamic culture, Hindu revivalists often discredited acts from the Islamic period as not part of the ‘pure’ Hindu past. Even Mahatma Gandhi adopted this flaw; he was determined in his anti-colonial stance, yet was not keen on the courtesan tradition. Tula and Pande explain this irony, “nationalists saw them [courtesans] embodying everything that a modern, educated Hindu woman would not do.” Rather ironic, yet many nationalists and their supporters, including women, adhered to new discourses of ‘ideal’ womanhood. These attitudes continued into the post-1947 contexts of independent India and Pakistan, and thus the modern nation-state is not without its colonial legacies. As historian Shahnaz Khan notes in “Zina and the Moral Regulation of Pakistani Women,” women became, “the biological and cultural reproducers of the nation. As such, their sexuality is a valuable resource that is utilized to service their families and the nation” In other words, Khan highlights how gender control became vital to the nation-state, as it’s instrumentally used to retain hegemonic power. Therefore, any potential support for the courtesan tradition would be undermined because it poses a challenge to the prevalent and internalized discourses of ‘ideal’ womanhood. In any case, women who continued to entertain or sell themselves did not have much of a voice, but instead those in power were deciding their fates. The practice of silencing a group, and stereotyping them was, however, a strategic practice from colonialism onwards.

Pashtun tribal 19th Century

Pashtun Tribals in the 19th century

            The colonial discourses on the Pashtun people provide an interesting insight as they were often stereotyped as the most culturally ruthless groups in South Asia. In many contemporary and colonial Western accounts, their violent ‘nature’ was often described in essentialist ways. For instance, R. E. Newman’s Pathan Tribal Patterns describes how Pashtun culture follows a strict adherence to a code of honor, or Pakhtunwali. In reference to them, he notes, “The tribal people are most renowned for their physical acts of violence.” Newman also notes how women are tied to the code of honor, where “zan, zar, and zamin (woman, gold, and land)” are part of a man’s honor. In Newman’s view, it’s as if the Pashtun ‘code of honor’ remains static, ahistorical. Recent scholarship, however, has shown how and why such stereotypes came about.  In The Pathan Unarmed, Mukilika Bannerjee makes used of Said’s Orientalism to explain how the British colonial discourses were influential in demonizing the Pashtuns of Afghanistan and colonial India. In 1840, British attempts to conquer Kabul were defeated by the Pashtuns, and thus arose British discourses vilifying Pashtun people. In other words, the British, with their imperial arrogance, had to show ‘face’ by showing that they were only defeated because the Pashtuns were culturally ‘barbaric, brutal, violent,’ etc. This does not mean the Pashtun were actually hostile people, yet the British constructed them in negatives ways to uphold British status-quo. Unfortunately, these stereotypes were widely disseminated. Popular literature, such as Rudyard Kiplings Kim, for instance, echoed this stereotype of the ‘fierce’ Pashtun tribal man. These stereotypes of Pashtuns continue today and were reinforced in new ways with the Talibanization of North-West Frontier provinces after 9/11.

Unlike today, Pashtun notions of honor were different when considering they were once able to accommodate and even valourize the existence of courtesans. Therefore, notions of honor that remain today cannot be considered culturally ahistorical. As historian A.T. Fildis notes, “honour is a relative term and can be defined and redefined in various socio-economic and cultural contexts with different attributes and its sources and meanings varying from culture to culture.” In “Dancing Girls of Swat Valley,” Shaheen Buneri compares the historical esteem of courtesans in Swat, Pakistan to their position today, where such women are held with contempt by the public society.  Buneri interviews a woman named Nagina, a modern mujra, who states “We don’t have any respect in society (…) Generally we are not considered morally good people.” The fact that modern ‘dancing girls’ do not have any social respect is quite puzzling, given courtesans of Swat, in particular, once were held with high regard. Before the inception of Pakistan, the region of Swat was a princely state, ruled by a Wali. Under the Wali of Swat, the arts of the courtesan were patronized and embraced, and even one Wali is said to have married a courtesan. Even the writings of colonial moralist Mrs. Fuller, despite condemning courtesans, noted that courtesans of the North-West Frontier provinces were “treated with as much courtesy as if she were a princess descended from a distinguished royal line.” Like other parts of India, courtesans in Swat were subject to the same gradual degradation that came with colonial influence. Like Indian male nationalists, Pashtun men also became courted by the allure of nationalism, with its European ideological underpinnings, between 1930 and 1947. And of course, women came to be redefined by nationalists as the bearers of culture and nation. Thus, new notions of womanhood also shifted Pashtun notions of honor with regards to new realities.

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Bollywood’s adaptation of a life of a courtesan in “Pakeezah,” starring the lovely Meena Kumari. A courtesan could seduce and mesmerize her audience whilst fully dressed, and therefore was not an insignificant object.

From Artist to Object

            In Pakistan, as with India, the former tawaif (courtesan) tradition gradually died out in terms of its traditional function within society. It transformed into a degraded state of commercial sex work, with some women also providing imitations of the courtesan tradition by way of singing and dancing along with selling sex. In “Performance, Status and Hybridity in a Pakistani Red-Light District: The Cultural Production of the Courtesan,” Louise Brown provides an ethnographic account of more recent sex-work in the once thriving kotha district of Heera Mandi in Lahore. Brown’s research shows how realities in independent Pakistan, where prostitution was made illegal in 1960, shapes the lives of the women who continue to live and work in Heera Mandi. Brown notes that some of these women do attain wealth and prestige for short periods in their youth, yet wider social attitudes towards these women remain hostile. Thus, even if a courtesan is desired or gains wealth, it remains in secret and as Brown notes, “it is highly unlikely to be translated into power and status outside the brothel quarter.” Unlike the past, Brown also notes how most clients of today’s courtesans do not have an appreciation for the traditional arts of the courtesan, which coincides with Buneri’s interview with Nagina, a mujra who claims her clients are “more interested in my body rather than in my art.” It’s clear that modern courtesans are in a degraded state, which is an implication of colonialism and aftermath. What is more unfortunate is the overwhelming majority of women in Heera Mandi, according to Brown, were selling their services to overcome economic hardships. Buneri’s research also highlights how many Pashtun women from Swat, due to the poverty after the Taliban insurgency after 9/11, fled to Peshawar where many had to sell their bodies along with singing and dancing to survive. The popular Pashto singer Ghazala Javed, also from Swat, moved to Peshawar and is said to have resorted to singing and dancing to escape poverty. The current unfortunate realities of courtesans and sex-workers stem from the colonial period and the resulting powers that intensified the role of the ‘ideal’ woman within society.

Iqbal Hussain Painting Mujra Tawaif

Poverty & Despair: Iqbal Hussain Painting of Heera Mandi prostitutes in their ‘down-time.’ Iqbal Hussain is a famous painter known for his ‘un-glamorous’ portrayals of modern, impoverished prostitutes in Heera Mandi. Interestingly, he is the son of a former courtesan from Heera Mandi in Lahore.

The Impact of Fundamentalism on Gender and Sexuality

Like the Hindu-fundamentalist revivalism that started in the nationalist period in India, post-independent Pakistani leaders also had their own Islamist fundamentalist agendas.* In 1979, General Zia al-Haq implemented Zina Laws, aiming to criminalize any sexual acts outside of marriage. As Shahnaz Khan notes in “Zina and the moral regulation of Pakistani women,” Zina laws were part of the 1979 Hadood Ordinances, which was General Zia al-Haq’s “first step in his Islamization policies.” As Khan notes, Zina laws were intended to create a ‘moral’ and just society in Pakistan, yet her and others have argued that it was a process of the state aiming to regulate the bodies of women. In other words, Islamic fundamentalism has nothing to do with the true ideals of Islam as a religion — it is important to note the difference, since fundamentalist agendas re-interpret religion for political motives. With regards to sex-workers in Pakistan, the Zina Laws were not entirely enforced, yet it compelled sex workers to be more discreet, made them vulnerable to criminalization and overall, further discredited their livelihoods. After September 11th 2011, when the U.S. launched war on the Taliban in Afghanistan, the Taliban fled to the Swat Valley region of Pakistan. In Swat, the Taliban were extreme towards women, in that women were not allowed to go to school or work. These measures were the Taliban’s interpretation of a ‘pure’ Islamic society. Yet again, Taliban fundamentalism is a political movement that has nothing to do with essences of Islam. For courtesans in Swat, the Taliban insurgency is said to have drastically disrupted their roles, as “women and villagers affiliated with the arts” were first targeted and banned. Given that Islamic fundamentalism was widespread, it would indeed influence social attitudes. One can speculate that Ghazala Javed’s ex-husband, her murderer, internalized fundamentalist rhetoric, and likely saw her career as a singer and dancer as ‘un-Islamic.’ Yet how can female entertainers be considered ‘un-Islamic’ if they once were tolerated in pre-colonial Islamic societies? The Taliban, therefore, like other fundamentalists, are painting their discourses with colonial gender ideologies. Moreover, when fundamentalists condemn courtesans or other female performers, they fail to note how many of these women are resorting to this work out of economic hardship. Shahnaz Khan notes how poverty plays a role in contemporary Pakistani society: “Families with little means to cope with increasingly inflation and chronic unemployment often find that their daughter’s sexuality is a valuable asset.” Islamic fundamentalism, like Hindu fundamentalism, is a consequence of European colonialism and has been intensified by new post-colonial global realities. The implications are that women, today, are left in a vulnerable position, as there seems to be no fight against discourses of using women as cultural markers. With regards to Pakistani women, Tahmina Rashid depicts their murky position within society: “In Pakistan, the female body has been politicized to such an extent that it functions as a battleground for ideological, philosophical, and religious debates and agendas between pseudo-modernist military regimes and traditionalist mullahs.”

The 2012 murder of Ghazala Javed highlights how certain women are in South Asia are caught in the deadly rift between new state regulations and fundamentalist agendas, both implications from colonialism. The media propagates the vulnerability of South Asian women as a cultural problem, yet media representations ignore historical and socio-economic aspects that have made the conditions for violence against women to occur. Without historical analysis, then Ghazala Javed’s murder will be considered just another ‘honor killing’ that’s typical of South Asian/Islamic cultures. When the problematic notion of ‘honor killing’ is accepted, then it takes away from the fact that European colonialism and it’s legacy caused social disruption to such an extent that it played a defining role in establishing the conditions for violence against women today. Cultural essentialist notions on the oppression of women indirectly, as Eva Reimer notes, posits the West as a role model for better treatment of women, thereby ignoring how Western women too are subjected to oppression within the nation-state setting. It’s clear that Orientalist stereotypes still holds sway and continues to valourize the West as the ‘ideal’ to aspire too. The fact that contemporary courtesans today, seen as ‘dishonorable,’ were once the most esteemed of women in many parts of precolonial South Asia makes cultural essentialist narratives invalid. Therefore, it is the onset of colonial discourses that disrupted former notions of gender and lead to the problems today. And unfortunately, the colonial ‘legacies’ of gender are still yet to be untangled. Yet at least with more understanding of how gender is constructed, shaped, changed and remade, then individuals can be more accepting of those who do not fit with the current ‘ideal.’ Perhaps Ghazala Javed would still be alive if her ex-husband and her community were aware of how notions of gender and sexuality were once embracing of women in her position, rather than see them as women ‘with no honor.’

*Note: The term ‘Islamist’ is used to refer to fundamentalists, which are political movements that uses the rhetoric of reviving an imagined ‘pure’ past. The violent and oppressive aims of certain Islamist movements have nothing to with the religion of Islam. A great quote from the film Water (2005) captures fundamentalists of any kind, “Disguised as religion, it’s just about money.”

Bibliography

Banerjee, Mukulika. The Pathan Unarmed: Opposition and Memory in the North West Frontier. New Delhi: Oxford University Press, 2000.

Brown, Louise. “Performance, Status and Hybridity in a Pakistani Red-Light District: The Cultural Production of the Courtesan.” Sexualities 10, no. 4 (2007): 409-423.

Buneri, Shaheen. “Dancing Girls of the Swat Valley.” World Policy Journal 28, no. 3 (2011): 73-81.

Burton, Richard. Sindh and the Races that inhabit the Indus Valley. New York: Oxford University Press, 1851.

Fildis, A. T. “The Historical Roots and Occurrence of Honour-Related Violence in Non-Muslim and Muslim Societies.” Journal of Women of the Middle East and the Islamic World 11 (2013): 1-15.

Forbes, Geraldine. Women in Modern India. Cambridge: Cambridge University Press, 1996.

Foucault, Michel. A History of Sexuality, vol. 1, 1978.

Fuller, Mrs. Marcus B. The Wrongs of Indian Womanhood. New York: Young People’s Missionary Movement, 1900.

Khan, Shahnaz. “Zina” and the Moral Regulation of Pakistani Women.” Feminist Review, no 75 (2003): 75-100.

Kumar, Deepa & Stabile, Carol A. “Unveiling imperialism: media, gender and the war on Afghanistan.” Media, Culture & Society 27 (2005): 765-778.

Massad, Joseph. Desiring Arabs. Chicago: Chicago University Press, 2007.

Newman, R. E. Pathan Tribal Patterns. New Delhi: The Caxton Press, 1965.

Pande, Rekha., & Tula, Meenal. “Re-Inscribing the Indian Courtesan: A Genealogical Approach.” Journal of International Women’s Studies 15, no. 1 (2014): 67-82.

Rashid, Tahmina. “Militarized Masculinities, Female Bodies, and ‘Security Discourse’ in Post-9/11 Pakistan.” Strategic Analysis 33, no. 4 (2009): 566-578.

Reimers, Eva. “Representations of an Honor Killing.” Feminist Media Studies 7, no. 3 (2007): 239-255.

Said, Edward. Orientalism. London: Penguin Books Ltd, 1995.

Sarkar, Sumit & Sarkar, Tanika., eds.  Women and Social Reform in Modern India. Bloomington: Indiana University Press, 2008.

Talwar, Veena. “Lifestyle as resistance: the case of the courtesan of Lucknow, India.” Feminist Studies 16, no. 2 (1990): 259-287.

 

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Prostitution: Elitism & Why I Despise the “Man in a Business Suit.”

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Like many young minds, I once believed the stereotypes that were socialized into my little mind from a young age. Back then, I had no idea that the debauched images, ideas and discourses from the mass media would vastly influence me to have a narrow outlook on life. When I started prostitution, I had a naive sense that wealthy-looking men were the ideal clients. It was not only clients, but I had a naive admiration of the ‘prestigious’ and ‘elite.’ Only later, I realized that the most ‘prestigious’ people are actually quite poor, poor in they have not acquired any compassion or true beauty (ihsan). Very quickly I learned that wealth does not necessarily imply a persons inner qualities. True wealth and beauty are not material or physical, true wealth is in the heart. With clients, I realized the loveliest men are those whom are humble, easy-going and unscathed by the poison of Western-Liberal values. My ex and the Sheik, among others, are the best examples of such men.

Years ago, fresh to the sex industry, I remember an older prostitute who put us younger escorts into perspective. While all of us were chatting together, a newbie escort announced, “I only want to see clients with business suits!” Shortly after, a well-dress client entered, wearing a business suit and carrying a polished leather briefcase. The older prostitute joked, “Don’t get too excited girls. He might be jobless, going for an interview.” In other words, the older prostitute was trying to say that a ‘business suit’ doesn’t really mean anything — it doesn’t mean he will be a worthy client. She was right. A lovely, generous, warm-hearted client can exist in any form, any ethnicity, and any social class — and more importantly, in any type of clothing.

As mentioned in previous posts, some of the most generous clients I have had are those who do not actively showcase their wealth. As well, even regular working or middle-class men can also be generous and lovely. I was once naive enough to believe that a man dressed sharply in a posh business suit was the ideal client. But now, after all these years, I find the business suit quite unappealing. It’s not the actual clothes I despise, but I despise the VALUES associated with the business suit. The ‘business suit’ is symbolic of modern capitalism; It’s the image of condoning unequal profit, greed, competition, exploitation, egotism, ignoring the metaphysical — and even worse, this mentality and it’s associated values are PRAISED and embraced in the West, and increasingly being praised in non-Western societies. Sadly, so many people are seduced by these material values, which they consider important and worthy. This reminds me of a quote from the book, “Tuesday’s With Morrie,” below:

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It’s also very sad to see so-called Muslims exhibit and condone these traits of business ‘professional’ ethics, which is completely the antithesis of Islam:

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Now, of course, not all men who wear suits are the heartless, soulless persons with no values that I am depicting. And equally, not all businesses have inhumane objectives. Of course not. The business suit has become a norm, and indeed some whom wear it do not subscribe to the values it currently symbolizes. Some have to wear this business attire out of conformity, or expectation, but it does not define who they are. Here lies the importance of not judging on first appearances. We all wear facades and labels, but the trueness of individual is much deeper.

I, too, portray myself in ways that can be misleading. I advertise myself under all the terms of “elite,” “high-class,” “upscale,” “exclusive.” These terms could easily signify that I’m arrogant, pretentious, shallow, etc. These terms have very vague meanings, yet I only use them to market myself accordingly to the norms of escorting world. Sadly, the terms ‘elite’ and ‘high-class’ are the accepted descriptors for prostitutes who are allegedly physically beautiful, clean, well-mannered and can provide good service. If I don’t use these words, then clients might assume I’m the opposite of those qualities. It’s ironic. Subscribing to the term ‘elite’ does not make me a better lover, nor does it make me better person. In essence, good companionship and good sex HAS no class, no discriminant.

Like many odd reasons, our society embraces this notion of being “exclusive” — excluding others, and being only available to eligible persons. This makes me feel sad. I wish I didn’t have to use these arrogant terms for myself when advertising. However, although I would love to be more inclusive with whom I see,  I have to be exclusive when advertising. The unfortunate reality is that there are many “bad” seeds of clientele that exist in the escorting world. If I am too inclusive, then I make myself vulnerable to danger, undesirables, the heartless, etc. I do not like to give the impression that I’m “exclusive” in an arrogant way. I’m only “exclusive” to protect myself from the ills of the sex industry. In essence, I welcome decent, kind, warm-hearted men from ALL social statures so long they can pay for my services. I see that many “high-class” escorts misuse their imagined status — they develop an ego. Some escorts mistakenly assume that being ‘elite’ makes them better, and also believe that ‘elite’ men implies better clients. I made this mistake too, but very quickly realized I was wrong in my assumption. Judging clients on their heart and intentions is much more wise than judging on their level of material prestige. But one only learns with experience…

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Questions and Answers # 6 – Escorts, the Sex Industry, Pleasure, Sexuality

Escorts

1. How Do Prostitutes Please men? What Skills do Prostitutes have to please men? What are sexual techniques of prostitutes?

In my own experience, clients use their skills on me. For the most part, I never had to use any particular ‘skill’ to please them.

I have found questions like these circulating quite often. Since “how do prostitutes please men” is often being asked, then it is apparent there is a huge misconception with the sex industry. This idea that prostitutes are ‘skilled’ in sex is heavily misleading. Generally, it doesn’t require special sexual skill to be a prostitute, even an elite one. Prostitutes do not necessarily use special sexual techniques to entertain clients. Surely, escorts learn over the years about certain desires and become more confident, but it does not mean they require exceptional physical ‘skills’ necessarily. Opening ones legs, or bending over is not really a ‘special’ skill that’s unlike any other conventional sexual script.

As a courtesan, I do not actually have specific ‘skills’ or techniques that I strategically use on my clients. Rather, most of my clients derive their pleasure from pleasing me. They meet me. They see my body. They are besotted by my overall presence. My erotic appeal is, at first, visual….it’s my smile, my eyes, my body language. Otherwise, I do not perform any special sexual manoeuvres to seduce them. I just act myself in the moment, and we go with the flow. Most of the time, clients are already turned on (erect) by just meeting, seeing, talking, or touching the lady of their choosing.

When I first started this job, I really had little knowledge or experience with sex. When clients would meet me, they would be immensely aroused by just looking at me. My beauty, demeanour, and personality ignited their flames. I had no idea, back then, on how to act with clients. My experience is slightly biased, though, because of my body type. My body and the way I conduct myself, somehow, evokes submissiveness in many clients. I have a very womanly body, with very large breasts. Most clients want to, as some say, ‘worship,’ my body. Generally, kissing and caressing my body arouses them, so by the time we have sex, they are ready to explode. And when sweet men kiss and caress my body, with love and care, I am often very receptive to their touch and enjoy the embrace. So in actuality, it is clients who perform their skills on me, initially.

When I connect with certain clients of mine, it’s not so much the acts of sex, but rather the overall connection (the conversation, the caresses, the touches, the comfort). This is unique to every encounter, as it plays out differently with different clients.

The alluring part of seeing prostitutes is the overall setting — the fact there is no social pressures, obligations or expectations. A man can feel more at ease with a prostitute for a variety of reasons. She might be more sexually confident in how she conducts herself, or perhaps open-minded or explorational. Or just the fact she is attractive might be satisfying enough.

Unlike myself, many escorts are not welcoming of pleasure. A lot of the sex that occurs between prostitutes and clients is mechanical, and very ’empty.’ This is due to the reality that most sex workers in a contemporary context are not selling themselves for personal pleasure, but rather purely for financial needs. In such cases, the sex that occurs is often conventional, and not outlandish or strikingly ‘exotic’ as one may think. Clients can still cum even when there is no connection established. On the other hand, the minority of escorts, like myself, who do enjoy aspects of their job, might utilize mental and intellectual skills to connect with clients. The sex becomes special, not because of physical acts, but because of the connection established. As I say numerous times on my blog, amazing sex is based on chemistry of two bodies (a rather spiritual bond that cannot be learned, nor forced through ‘skill.’).

2. How to Behave like a High-Class Prostitute?

I stress the importance of being yourself. There are, unfortunately, some expectations associated with being a high-class prostitute, such as dressing a certain way, or mimicking the ‘elite.’ But honestly, one can still be a high-end prostitute and avoid these things. Some men care about fancy lingerie, while others don’t care at all. Some care about being polished, while others aren’t focused on such details. In essence, no matter how one behaves, an escort can NEVER appeal to all. If one is trying to manipulate their behavior, in order to achieve some sort of  ‘ideal’ or ‘perfect’ persona, they are setting themselves up for disappointment. Yes, even the most beautiful woman (by societies commercialized standards) can be unappealing for certain men, as there is so much variety in attraction.

3. Is it wrong to do sex with an Escort?

It’s ‘wrong’ if you internalize the idea of it being wrong. The mass shame associated with sexuality and sexual expression has a history, which the French philosopher Michel Foucault shows in “A History of Sexuality” is a modern European phenomenon, that emerged in the late  19th Century pertaining to the European obsession with trying to ‘scientifically’ define sex. The remains of these constructed ideas still exist — in social attitudes, in laws, etc. If you understand the history of sexuality, then you will likely understand why many people feel there is ‘shame’ with certain sexualities, sex acts or perhaps an ‘excess’ of it.

Bare in mind that prostitutes/courtesans have existed in other times and places where they were celebrated and held important status in certain societies. The contexts were vastly different than today. The ills of sex work today are related to the current social, political and economic context.

If you sleep with an escort, and you show her respect by being considerate, polite, treating her as an equal and paying her for her time,then how can it be wrong? But if you treat her like unjustly and insignificant, then yes…you are causing harm to another human soul.

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4. How do Escorts Stay Lubricated? How Does a Prostitute Get Wet?

We use lubrication gels or liquids, and apply them internally before seeing clients. When I first started this work, an older lady (a former prostitute) told a group of sex-workers and I a ‘wise’ technique. She said, “Lubricate yourself before you start the appointment rather than during the appointment. Try to give clients the illusion that you’re naturally wet, rather than letting him the know the reality that we’re not actually turned on.” I have always maintained this technique, but other escorts might apply the lube in front of the client.

Getting a woman aroused, or wet, is psychological; it requires genuine desire and arousal — and it’s impossible for a prostitute to feel genuine arousal with all of her clients. I get aroused in stances where I feel genuine attraction with someone I desire — and I am extremely picky in my attraction to others. Some of my clients I enjoy in sex, so in such cases I can bypass lubricants with them.

5. Do Sex Workers have Perfect Bodies?

This question really bothers me, because there is no such thing as one type of perfect body. Sadly, many people live in consumer, capitalistic societies where they are manipulated into believing that a shallow perfection exists. Thus, such manipulation makes one believe they are flawed and need to ‘improve’ themselves. What is perfection? Perfection, as with beauty, is in the eye of the beholder, subjective — there is no one type, or ‘ideal’ for all. This is the case in escorting, because what is ‘perfect’ for one client vastly differs from another. There are escorts of all shapes and sizes. Don’t fall for these tactics of believing in a perfect body type or look.

6: Do Escorts Prefer Rich Men?

I have wanted to address this question for a long time, because there is a stereotype of prostitutes willing to have sex with any man who offers them money. Some are more/less discerning than others. There is also an assumption that prostitutes strongly prefer wealthy men. My own personal preferences may differ from other escorts, because I prefer quality over quantity.  As a courtesan, I see clients very discerningly and sparingly. I am very picky with whom I see as clients, because I want to meet men whom I can potentially enjoy.  Thus, I choose men who I think will be a positive experience — regardless of social status. Wealth doesn’t imply decency, respect, pleasure, or even generosity. My brothel experiences, however, saw more variety of clients, less discerningly.

Indeed, escorts do love men whom are generous. But over the years, I have learnt that generosity does not mean one is necessarily rich or wealthy. I have met generous men from all social statures. Just because someone has a fancy job and wears fancy clothing does not mean he will be a good client, good at sex, or have a good heart, etc. Some clients may offer lots of money, yet at the compromise of an escorts comfort-level or dignity. When I lived overseas in a bigger city, there was a very tragic abundance of wealthy business men, who offered HUGE sums of money to high-class escorts to ‘party’ with them. By ‘party’ I am referring to doing drugs. Sadly, many escorts are lured to these clients because of the big pay-out. But is large sums of money worth the terrible, soul-less atmosphere? I try my best to avoid these type of clients. But sadly, many escorts do not. I feel sad when I see women chase certain wealthy men, whom have rather ‘soul-less’ attitudes and values. The money is not worth the degradation and consequences that follow. Indeed, not all wealthy clients are soul-less, as there are some wealthy clients whom, thankfully, retain humbleness.

I absolutely loath arrogant and chauvinist types (men who boast about their successes and money). I don’t care how much money is offered, my comfort is always first. For instance, I got a email the other day from a man who claimed to be a “wealthy business man.” I’m well aware of so-called ‘charming’ clients, so I rolled my eyes whilst reading his email. I have met lovely generous and/or wealthy men who do NOT need to boast about their financial success, so I am very skeptical about arrogant types. Anyway, this man had offered me a large sum of money for a multi-hour appointment. To top off his arrogance, he had to mention that he would be driving his self-claimed ‘luxury’ car. After I finished reading his email, I shook my head in dismay. Does he really think I am that stupid and shallow? Considering he’s that superficial, he will most likely be judging me on the same superficial basis. I could only imagine how uncomfortable I’d be with such an arrogant person. I wanted to email him back and give him a piece of my mind: “I am not interested in your money or car. I am not a senseless woman who is easily swayed by someone who’s only quality is his money!” But instead, I just ignored the email.

I have also had decent clients who have wanted to get more personal, and they made generous offers. But I was not comfortable with seeing them outside, such as dinners, outings or traveling. So I declined. Again, I don’t care how much money is offered, I will not go past my comfort level.

Looks can be misleading, so I learnt to not judge by first appearances. I will never forget one of my sweetest clients. It was in a brothel. When I first saw him, I felt scared. He was an extremely tall and broad man, with a very stern and hard looking face, and dressed in rugged, working-class attire — he looked like he would snap me in half. But as soon as we entered the bedroom, I heard his voice. He was a soft, gentle, sweet man. His intimidating appearance was softened instantly. He turned out to be extremely gifted in giving pleasure. He also gave me very generous tips after every appointment, which initially I found to be shocking because he looked rather rugged! There have been many others like him, where I misjudged upon first appearance, only to be later impressed by their kindness and generosity afterwards. Likewise, a client could be well-dressed, wearing expensive designer items, boasting of their successes, and voila, they turn out to be cheap. You can afford a Mercedes, and yet you are asking a prostitute for a discount?

Overall, great clients cannot be defined by their money. I have always liked humble men, who have kind hearts and good intentions, which comes in all walks of life. What saddens me is that escorts can be cruel themselves. When I was working in a brothel, I observed it was common for escorts to be rude to ‘unattractive’ or socially nervous clients. These were men who were  kind and sweet, yet because they appeared ‘uncool’ or timid they were treated cruelly by some escorts. I try my best not to judge clients on initial appearances, but rather judge by how they treat me. A genuinely warm heart and kind soul makes someone attractive in my eyes. So in essence, there is good and bad in all people, in all walks of life.

My Sheik is not from a wealthy Saudi family. I mistakenly assumed he was a wealthy Saudi, because he has always been extremely generous with me, starting from the first day we met. In reality, however, he is simply blessed with a highly skilled profession and education, accompanied by a very handsome salary. But he has no familial support. I used to wonder why he is extremely loving, devoted, and generous with me. Thanks to him, almost 3 years of my life have been eased by his sweetness. Despite all that he’s given, he never put conditions upon me. Instead, he let me control him, in an affectionate way. I have realized that those who have less often appreciate the value of something more than those whom have everything. My Sheik is so humble, which is why I love him so much. Blessed is his beautiful heart.

7: How would married men (who see escorts) feel if their wives slept with other men?

I was surprised to see this question. It’s funny, because I’ve often toyed this question with my own married clients: “How would you feel if your wife was sleeping with another man?” And funny enough, most of them said, “I wouldn’t accept it.”

8: Do Escorts Prefer Good Looking Men?

Looks are subjective. Personality is key. A beautiful personality can make everything beautiful — the way he talks, the way he touches, etc. A man who is only physically handsome isn’t really meaningful (in my personal view).

9. How to Drop a Fetish and Enjoy Normal Sex?

One should be cautious about the term ‘normal,’ which is why I always put quotations around this word. Norms are socially and culturally constructed, and thus norms mean different things in differing contexts. I was shocked to see this question, and then felt sad for whomever asked it. It’s so tragic that mainstream ideas of sex are so limiting, and that certain desires are categorized outside of the realm of ‘normal.’

Anything considered ‘normal/abnormal’ is simply a construction of a particular society. Norms change, and norms often reflect the interests of state power. Contemporary political elites promote what they constructed as ‘normal’ sex in a ‘normal’ relationship simply because they were/are concerned with reproduction — reproducing their workforce, their armies — which thereby sustains their power.  This is why ‘other’ sexualities are often stigmatized and/or condemned (via state/national campaigns), because any ‘uncontrolled’ relations that do not result in maintaining state power are seen as threatening. Thus, various discourses arise trying to convince populations to follow the ‘norm.’

Building off the work of Foucault, cultural anthropologist Gayle Rubin (1984) wrote the history about how sex ‘norms’ were categorized into ‘norms’ in the late 19th century by European medical professionals. Constructing these norms, of course, correlated with state political agendas — regulating the sexual lives of populations to maintain state interests. These sex ‘norm’ categorizations are widely critiqued and dismissed by academics now, yet sadly these sex ‘norms’ discourses still exist in mainstream society.  

In the chart below, Rubin illustrates what was constructed as ‘normal’ and ‘abnormal’ sex by Western medical professionals in the late 19th century. The acts in the inner circle are were deemed ‘normal,’ whilst the acts on the periphery were ‘abnormal’ acts. This mode of thinking is problematic on so many levels, making many false assumptions on sexuality. Tragically, these Victorian sexual norms prevailed as the West spread their dominance globally, and sadly many people still adhere to this discourse:

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What’s tragic is when people internalize this construction of what is ‘normal’ and therefore associate shame with anything ‘out of the norm.’ In reality, there has always been a diversity of sexual desires, and sexuality has been defined in vast different ways in other social and cultural contexts. One should be cautious of viewing certain things in strictly binary terms (good/bad, normal/abnormal, hetero/homo, etc).

Rather than drop a ‘fetish’, it’s better to find a partner who will embrace your desires. Erase this idea of ‘proper’ ways of having sex, because in reality there is are many ways of enjoying pleasure.

10. How Fast do Men Cum/Ejaculate with Escorts?

Clients are usually quite excited when meeting an escort, so most do not last long in sex. In some cases, men come even before the sex happens, just through touching. It’s common for clients to last under a minute. Some clients are embarrassed of cumming fast, and many try to last longer (fearing the escort will judge his performance). I cannot recall how many times clients have apologized to me for ejaculating quickly.

A lot of clients who cum fast try to compensate for their briefness in sex, so they spend a lot of time giving the woman pleasure beforehand. This has been my experience at least. I am sure many clients don’t care if they come fast, and don’t care what the escort thinks of their performance. But in my own experience, I find most of my clients (especially regular clients) want to perform good for me. They want to prolong the pleasure, so they spend time teasing me.

I’d imagine the whole idea of seeing an escort is exciting and arousing, so it’s not surprising when men release fast. They are usually instantly hard before we even start touching, and they get excited from just feeling my body.

11. How to Make a Prostitute Hornier?

Well firstly, be mindful if a prostitute has expressed an interest in exploring her sexuality with you. She might not be willing. What if she’s not really interested in sex? What if she’s not attracted to you?  One cannot force someone to get aroused.

Every woman is different in her sexual expression and desires, so it’s impossible to say what makes a prostitute, generally, horny. Bare in mind that many prostitutes are not very welcoming when clients try to get too intimate. In my case, I’m in the minority of prostitutes who does embrace pleasure with clients. For me, I am quite responsive to clients who are extremely respectful and make me feel completely relaxed. If they genuinely enjoy to massage and caress my whole body, in a way that makes me feel relaxed, then I usually feel somewhat turned on. On the other hand, I’m easily turned off by clients who assume they know what they are doing in sex and foreplay, in an arrogant manner. I’ve discussed this with other escorts too, and we agree that ‘demanding’ or overly confident clients are really annoying. For instance, I had a client who was fond of my breasts. He grabbed my boobs and played with them, but his touch was really rough (usually most men are very gentle). It was tolerable, so I let him do it, because he seemed really enjoy it. Whilst he was fondling me, he kept saying “You like it, don’t you…feel’s good, doesn’t it?” I actually found it really funny, and I just played along. After he came, he asked me if I enjoyed his fondling of my breasts. I wanted to laugh. He was terrible. He didn’t turn me on at all. He was far too rough, and he didn’t even have the decency of asking what I like. Since he was quite arrogant, I told him I wasn’t impressed. Thankfully, most clients are not like him. Lovely men are usually gentle and slow to start, and they take direction from the woman, observe her responses, and respect her level of comfort.

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