Original Article: bit.ly/1Dcy5Px
NGOs focusing specifically on ‘sex work’ and ‘trafficking’ (where ‘trafficking’ is conflated with prostitution) in India have only been around since the mid and late 1990s. There has been a steep rise in their numbers in the last decade. Previously, if organizations addressed the needs of sex workers, they did so within the rubric of HIV/AIDS. Indian HIV/AIDS organizations were spurred into existence by the flow of international aid dollars that increasingly became available to organisations working in Asia, Africa, and Latin America during the first decade of the AIDS pandemic (1985-1995). Funds for HIV-related work in India came from the European Union, Sweden, Norway, and Canada into then relatively new entities like India’s National AIDS Control Organization (NACO). This money provided the infrastructural support for both governmental and nongovernmental efforts to surveil, control, and eventually treat HIV and AIDS. Local organisations also emerged as a result of this new funding to provide HIV-related services to sex workers, men who have sex with men, and hijras (people assigned male sex at birth who live as a ‘third sex’ in the feminine range of the gender spectrum).
By the late 1990s, thanks to feminist debates on pornography and prostitution, an antitrafficking framework—composed of laws, policies, and theories that used prostitution as an allegory for women’s oppression by men—was taking hold within some national governments and segments of the international policy-making community as a primary lens for understanding sexual commerce. This framework now largely dominates the discussion, having become the ‘common sense’ of sexual commerce and even, to a degree, migration among poor and working class people. This is despite the fact that the trafficking framework has been repeatedly criticised for conflating human trafficking with prostitution, and for failing to provide clear parameters for tracking the phenomena it aims to describe. It remains, for the moment, a significant but contested lens on sexual commerce for international policy, especially with respect to interventions crafted for countries in the Global South.
The rise in the explanatory power of the antitrafficking framework for understanding phenomena like migration and the exchange of sex and money in the Global South paralleled an increase in the significance of prostitution in the global image and imaginary of India, usually as the dark foil of India’s buoyant economic growth rates. By 2007, ‘prostitution in India’ had become a categorical focus for charitable organizations, an object of study for filmmakers, a worthy cause for politicians and celebrities, and a Wikipedia entry. This was not due to the discourse on HIV per se, nor was it due to an increase in the proliferation of HIV in India (the national rate of new infections decreased by half between 2000 and 2009). Rather, the increased significance of prostitution to the idea of India itself was linked with the increased global significance of the antitrafficking framework.
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