Male Prostitution Quotes

He kisses like . . . like it could be his job.” Margot giggles and lifts the spoons off her eyes. “Like a male prostitute?

And if all womankind banded together and took the male path, the world would turn into one huge brothel.

I'm going to ask you to remember the prostituted, the homeless, the battered, the raped, the tortured, the murdered, the raped-then-murdered, the murdered-then-raped; and I am going to ask you to remember the photographed, the ones that any or all of the above happened to and it was photographed and now the photographs are for sale in our free countries. I want you to think about those who have been hurt for the fun, the entertainment, the so-called speech of others; those who have been hurt for profit, for the financial benefit of pimps and entrepreneurs. I want you to remember the perpetrator and I am going to ask you to remember the victims: not just tonight but tomorrow and the next day. I want you to find a way to include them -- the perpetrators and the victims -- in what you do, how you think, how you act, what you care about, what your life means to you. Now, I know, in this room, some of you are the women I have been talking about. I know that. People around you may not. I am going to ask you to use every single thing you can remember about what was done to you -- how it was done, where, by whom, when, and, if you know -- why -- to begin to tear male dominance to pieces, to pull it apart, to vandalize it, to destabilize it, to mess it up, to get in its way, to fuck it up. I have to ask you to resist, not to comply, to destroy the power men have over women, to refuse to accept it, to abhor it and to do whatever is necessary despite its cost to you to change it.

Journalism equals intellectual male prostitution of speech and writing,

My mom says, "Do you know what the AIDS memorial quilt is all about?" Jump to how much I hate my brother at this moment. I bought this fabric because I thought it would make a nice panel for Shane," Mom says. "We just ran into some problems with what to sew on it." Give me amnesia. Flash. Give me new parents. Flash. Your mother didn't want to step on any toes," Dad says. He twists a drumstick off and starts scraping the meat onto a plate. "With gay stuff you have to be so careful since everything means something in secret code. I mean, we didn't want to give people the wrong idea." My Mom leans over to scoop yams onto my plate, and says, "Your father wanted a black border, but black on a field of blue would mean Shane was excited by leather sex, you know, bondage and discipline, sado and masochism." She says, "Really, those panels are to help the people left behind." Strangers are going to see us and see Shane's name," my dad says. "We didn't want them thinking things." The dishes all start their slow clockwise march around the table. The stuffing. The olives. The cranberry sauce. "I wanted pink triangles but all the panels have pink triangles," my mom says. "It's the Nazi symbol for homosexuals." She says,"Your father suggested black triangles, but that would mean Shane was a lesbian. It looks like female pubic hair. The black triangle does." My father says, "Then I wanted a green border, but it turns out that would mean Shane was a male prostitute." My mom says, "We almost chose a red border, but that would mean fisting. Brown would mean either scat or rimming, we couldn't figure which." Yellow," my father says, "means watersports." A lighter shade of blue," Mom says, "would mean just regular oral sex." Regular white," my father says, "would mean anal. White could also mean Shane was excited by men wearing underwear." He says, "I can't remember which." My mother passes me the quilted chicken with the rolls still warm inside. We're supposed to sit and eat with Shane dead all over the table in front of us. Finally we just gave up," my mom says, "and I made a nice tablecloth out of the material." Between the yams and the stuffing, Dad looks down at his plate and says, "Do you know about rimming?" I know it isn't table talk. And fisting?" my mom asks. I say, I know. I don't mention Manus and his vocational porno magazines. We sit there, all of us around a blue shroud with the turkey more like a big dead baked animal than ever, the stuffing chock full of organs you can still recognize, the heart and gizzard and liver, the gravy thick with cooked fat and blood. The flower centerpiece could be a casket spray. Would you pass the butter, please?" my mother says. To my father she says, "Do you know what felching is?

Yeah, I had everything. Which was, of course, why I now reclined on a rented, rock-hard, queen-size bed, waiting for a male prostitute to show up.

Feminism is a political practice of fighting male supremacy in behalf of women as a class, including all the women you don't like, including all the women you don't want to be around, including all the women who used to be your best friends whom you don't want anything to do with anymore. It doesn't matter who the individual women are. They all have the same vulnerability to rape, to battery, as children to incest. Poorer women have more vulnerability to prostitution, which is basically a form of sexual exploitation that is intolerable in an egalitarian society, which is the society we are fighting for.

One group of people that get a lot of PTSD are soldiers who have been in combat. You know who gets more PTSD, has higher rates of PTSD? Women who have escaped prostitution. That tells me that the war that men wage against women is actually worse than the wars they wage against each other.

The misrepresentation of God as strictly male has wounded women in every area of their lives. Women are raped, abused, molested, trafficked and prostituted because the desires of men (AKA God) are prioritized over the emotional, physical, psychological and spiritual needs of women and girls. The misrepresentation of God as male ensures that women and girls will always be considered last. The images of God as “Father” and "Savior" are the foundations that patriarchy and misogyny are built upon.

You don't know what it is to want a man, any man. I wish I could discover some respectable male prostitutes, like civil servants or university dons who do it in their spare time for a bit of pocket money, there must be such people.

Why did he kill his own mother?’ Ruth asked. ‘The oldest story in the book,’ said Gamache. ‘Ben was a male prostitute?’ Gabri exclaimed. ‘That’s the oldest profession. Where do you keep your head?’ asked Ruth. ‘Never mind, don’t answer that.

Ninety-six per cent of juvenile prostitutes are fugitives from abusive domestic situations; 66 per cent began working before they turned 16. (Prostitution is their only perceived means of survival.) Millions of children work as prostitutes around the world. A third are male. One study revealed that over 50 per cent of prostitutes are the children of alcoholics or substance abusers, and 90 per cent are deflowered through incest or rape. Ninety-one per cent of prostitutes do not speak of the abuse. (The truth of life is told through the language of behavior.) Abused children suffer Post-Traumatic Stress Disorder, guilt, self-destructive impulses, suspicion, fear. Seventy-five per cent of prostitutes attempt suicide. (Imagine their scrapbook of memories.)

Prostitution was illegal in Kenya and was culturally a taboo. But what was a young orphaned girl with little education to do when she had to fend for three of her younger siblings? As she watched the waves hit the shores, she noticed a young handsome man staring at her from a distance.

There are millions of instances where a female is sleeping with at least one male she does not even like, because he lives in a house, and/or drives a car, she loves.

Play, don’t pray” was the mantra for some, who according to the insiders included dinner parties of clerics and male prostitutes that ended in nights of drugs and sex.

The effect of legalised prostitution on women outside prostitution is to lower the status of all women. Women are recognised by the state in this system as the appropriate objects of male penetration with no consideration for their personhood or pleasure. This teaches that the penetration and use of an unwilling woman is ‘sex’, an idea that lies at the root of sexual violence against women in general. There is no chance of developing a sexuality of equality in which women’s pleasure, right to say no, and bodily integrity are respected whilst the violence of prostitution is allowed to continue with state support for men’s behaviour.

Men's sexual freedom has depended, and still does to a large extent, upon their ownership of women's bodies. Men have bought, sold and traded women as things to be used. Women are still regularly raped in marriage, even though most Western countries have now changed their laws to recognize that wives have a right not to be raped. Women are still bought and sold in marriage in many countries, and in the vast majority of countries of the world their bodies are still legally owned by their husbands. In prostitution and pornography, the mail-order bride business and reproductive surrogacy, the international trade in women is a burgeoning industry. Men's ownership of women's bodies has been the substrate on which their idea of sexual freedom was born and given its meaning. This is why it includes the right to buy access to women, men, and children as an important way of demonstrating that freedom. At the base of men's sexual freedom agenda is the concept of the rights of the male individual. Pateman points out that women cannot gain recognition as individuals, since the very concept of the 'individual' is male.

We see morality in speeches and writings. We do not find it in practice. We are having different regulations for the males and the females. Our code of conduct is unfair to women. Child marriage is abolished. If there is right to divorce, right for widows to remarry and if women are now given certain rights, we will not see prostitution in the country. It will gradually disappear.

I came to realize that a female employee is more afraid of losing her job than a prostitute is of losing her life. An employee is scared of losing her job and becoming a prostitute because she does not understand that the prostitute’s life is in fact better than hers. And so she pays the price of her illusory fears with her life, her health, her body, and her mind. She pays the highest price for things of the lowest value. I now knew that all of us were prostitutes who sold themselves at varying prices, and that an expensive prostitute was better than a cheap one. I also knew that if I lost my job, all I would lose with it was the miserable salary, the contempt I could read every day in the eyes of the higher level executives when they looked at the lesser female officials, the humiliating pressure of male bodies on mine when I rode in the bus, and the long morning queue in front of a perpetually overflowing toilet.

He was harassed, but still he spoke with authority. He was, in fact, characteristic of the best type of dominant male in the world at this time. He was fifty-five years old, tough, shrewd, unburdened by the complicated ethical ambiguities which puzzle intellectuals, and had long ago decided that the world was a mean son-of-a-bitch in which only the most cunning and ruthless can survive. He was also as kind as was possible for one holding that ultra-Darwinian philosophy; and he genuinely loved children and dogs, unless they were on the site of something that had to be bombed in the National Interest. He still retained some sense of humor, despite the burdens of his almost godly office, and, although he had been impotent with his wife for nearly ten years now, he generally achieved orgasm in the mouth of a skilled prostitute within 1.5 minutes. He took amphetamine pep pills to keep going on his grueling twenty-hour day, with the result that his vision of the world was somewhat skewed in a paranoid direction, and he took tranquilizers to keep from worrying too much, with the result that his detachment sometimes bordered on the schizophrenic; but most of the time his innate shrewdness gave him a fingernail grip on reality.

Only the toughest among women will make the necessary next moves, the revolutionary moves, and among prostituted women one finds the toughest if not always the best. If prostituted women worked together to end male supremacy, it would end. Surviving degradation is an ongoing process that gives you rights, honor and knowledge, because you earn them.

Somehow, I had ended up the lone male at the table, surrounded by three women of very questionable reputation. A great deal of whiskey had been consumed in the meantime, and I wondered what Father would think if he knew how his money was being spent. Actually, never mind. If he knew I'd spent the night surrounded by female prostitutes, he'd probably consider it a sign of improvement.

Her womb from her body. Separation. Her clitoris from her vulva. Cleaving. Desire from her body. We were told that bodies rising to heaven lose their vulvas, their ovaries, wombs, that her body in resurrection becomes a male body. The Divine Image from woman, severing, immortality from the garden, exile, the golden calf split, birth, sorrow, suffering. We were told that the blood of a woman after childbirth conveys uncleanness. That if a woman's uterus is detached and falls to the ground, that she is unclean. Her body from the sacred. Spirit from flesh. We were told that if a woman has an issue and that issue in her flesh be blood, she shall be impure for seven days. The impure from the pure. The defiled from the holy. And whoever touches her, we heard, was also impure. Spirit from matter. And we were told that if our garments are stained we are unclean back to the time we can remember seeing our garments unstained, that we must rub seven substances over these stains, and immerse our soiled garments. Separation. The clean from the unclean. The decaying, the putrid, the polluted, the fetid, the eroded, waste, defecation, from the unchanging. The changing from the sacred. We heard it spoken that if a grave is plowed up in a field so that the bones of the dead are lost in the soil of the field, this soil conveys uncleanness. That if a member is severed from a corpse, this too conveys uncleanness, even an olive pit's bulk of flesh. That if marrow is left in a bone there is uncleanness. And of the place where we gathered to weep near the graveyard, we heard that planting and sowing were forbidden since our grieving may have tempted unclean flesh to the soil. And we learned that the dead body must be separated from the city. Death from the city. Wilderness from the city. Wildness from the city. The Cemetery. The Garden. The Zoological Garden. We were told that a wolf circled the walls of the city. That he ate little children. That he ate women. That he lured us away from the city with his tricks. That he was a seducer and he feasted on the flesh of the foolish, and the blood of the errant and sinful stained the snow under his jaws. The errant from the city. The ghetto. The ghetto of Jews. The ghetto of Moors. The quarter of prostitutes. The ghetto of blacks. The neighborhood of lesbians. The prison. The witch house. The underworld. The underground. The sewer. Space Divided. The inch. The foot. The mile. The boundary. The border. The nation. The promised land. The chosen ones.

Women find themselves arguing futilely that ‘just because’ I go out to work/smoke/drink/wear unorthodox clothes/enjoy male company—that doesn’t make me a whore. Is there any comparable good/bad imagery for men? Of course not. The feminist response to being called whores or chhinaal should not be to protest fruitlessly, ‘We are not whores!’ but to turn the insult around and ask, ‘What makes you think this is an insult? We refuse the terms of this insult.’ What if all women were to say we are ‘loose’—we are not tightly controlled—and if that makes us whores, then we are all whores. If we are all bad women, then patriarchy had better watch out. Or, as Archana Verma puts it: ‘One day, I will hear hurled at me the words, loose woman, chhinaal, prostitute … And I will turn around and say, “Thank you for the compliment”. That day will come. And it will be a day of feminist celebration.

She thought briefly of one police force in a neighboring state, some years back, which without a second thought had for many years classified people murdered in its jurisdiction as “male victim,” “female victim,” and “prostitute.

All of both (Native American) sexes go about naked…They (women) have another custom, very shameful and beyond all human belief. For their women, being very lustful, cause the private parts of their husbands to swell up to such a huge size that they appear deformed…They (men) marry as many wives as they please; and son cohabits with mother, male cousin with female, and any man with the first woman he meets. They dissolve their marriages as often as they please…The women as I have said go about naked and are very libidinous, yet they have tolerably beautiful bodies and cleanly…When they had the opportunity of copulating with Christians, urged by excessive lust, they defiled and prostituted themselves.

It's the standard-issue Indian male syndrome. Mothers and sisters on a pedestal on the one hand, and loose women and prostitutes below the boot on the other. And me, a good Marathi girl like his sisters, consorting with all of you wastrels and worse. Too confusing for him.

That’s what it should be. But that’s what a I slowly grokked* it rarely was. Instead it was indifference, and acts mechanically performed, and rape, and seduction as a game no better than roulette but with poorer odds and, prostitution, and celibacy by choice and by no choice, and fear, and guilt, and hatred, and violence, and children brought up to think that sex was ‘bad’ and ‘shameful’ and ‘animal,’ and something to be hidden and always distrusted. This lovely perfect thing, male-femaleness, turned upside down and inside out and made horrible.

Here monogamy, there hetaerism and its most extreme form, prostitution. Hetaerism is as much a social institution as all others. It continues the old sexual freedom—for the benefit of the men. In reality not only permitted, but also assiduously practised by the ruling class, it is denounced only nominally. Still in practice this denunciation strikes by no means the men who indulge in it, but only the women. These are ostracised and cast out by society, in order to proclaim once more the fundamental law of unconditional male supremacy over the female sex. However,

But don't misjudge as many people think so far. Prostitutes are not victims of men. They are accomplished manipulators with sexual attractiveness capable of making male surrender and deceived. With their nudity they gave men pseudo satisfaction and fake orgasm. And men are obliged to pay the price of all the lies.

The place reeked of vice and corruption and the dregs of Parisian society in all its rottenness gathered there: cheats, conmen and cheap hacks rubbed shoulders with under-age dandies, old roués and rogues, sleazy underworld types once notorious for things best forgotten mingled with other small-time crooks and speculators, dabblers in dubious ventures, frauds, pimps, and racketeers. Cheap sex, both male and female, was on offer in this tawdry meat-market of a place where petty rivalries were exploited, and quarrels picked over nothing in an atmosphere of fake gallantry where swords or pistols at dawn settled matters of highly questionable honour in the first place.

Cesca sipped from her coffee cup as she peered through the windshield into the darkness. Rain was falling hard on a San Francisco she didn’t recognize from her own universe, or from her time in the other Matt’s universe. The real darkness here had nothing to do with night. This San Francisco mirrored the moral corruption and decay of the society which inhabited it. She and Ariel had been here two days, scouring streets filled with perversion and hopelessness; alleyways inhabited by the homeless and mentally ill; sex shops catering to every perversion imaginable and unimaginable; sidewalks teeming with drug addicts and male prostitutes — some dressed as women; street corners inhabited by once lovely young women prematurely aging from selling their bodies to all takers — male and female; children of both sexes, from as young as seven and eight, dressed by pimps to attract pedophiles who cruised this part of the city nightly. Many of the children would be sold on the spot, never to be seen again. Sun-faded and now graffitied wall mosaics of galvanizing yet transient political cult personalities, erected by their blinded followers centuries ago, marked this alternate world’s gradual slide into an ethical, and finally moral abyss, from which it had never crawled out. "God, I can’t believe this is San Francisco,” whispered Ariel from the seat next to Cesca. “I feel like I need to run a bar of soap over my soul.

Bob had been caught by the white death, the threat of which hung over every male black in the South. I had heard whispered tales of black boys having sex relations with white prostitutes in the hotels in town, but I had never paid any close attention to them; now those tales came home to me in the form of the death of a man I knew. I did not search for a job that day; I returned home

Sexual purity was to be the special virtue of a woman. It was assumed that men, as a matter of biological nature, would sin, but woman must not surrender. As one male author said: “If you do, you will be left in silent sadness to bewail your credulity, imbecility, duplicity, and premature prostitution.” A woman wrote that females would get into trouble if they were “high spirited not prudent.

Many pagans who had been brought up to regard marriage essentially as a social and economic arrangement, homosexual relationships as an expected element of male education, prostitution, both male and female, as both ordinary and legal, and divorce, abortion, contraception, and exposure of unwanted infants as matters of practical expedience, embraced, to the astonishment of their families, the Christian message, which opposed these practices.

In Broadway, I suddenly found myself face to face with William de la Touche Clancey. "Well!" A long drawn-out syllable, in which fear and condescension were unpleasantly mingled. "What is the young Old Patroon about to turn his hand to next?" "The Vauxhall Gardens, I should think." My dislike of Clancey is almost physical. Yet I stare at him with fascination; note that his protuberant eyes are yellowish; that he scratches himself compulsively; that his tongue darts in and out of his mouth like a lizard's catching flies. "Of the delicious nymphs you sport with there?" "Of the delicious fauns, too — and their goatish friends." "Uh-huh..." A long, drawn-out attempt at sounding amused failed of its object. "I hope you realize that your editor's unholy passion for the Negro grows more embarrassing each day. If I were he I should beware. He might simply vanish one dark night." "Murdered? Or sold into slavery?" Clancey recently delighted his admirers by proposing that since the institution of slavery has been an integral part of every high civilization (and peculiarly well-adapted to those nations that follow the word as well as the spirit of Old and New Testaments), poor whites should be bought and sold as well as blacks. "I don't believe that poor sick Mr. Leggett would command a high price in the bazaar. Only his diseased mind would have a certain morbid interest to the special collector. You, on the other hand, ought to fetch a pretty price." "More than the usual two dollars you pay?" Two dollars is the current rate for a male prostitute. "Much more! Why, just for those pink Dutch cheeks alone!" It would be nice to record that I thought to something terminal to say but in my rage I could think of absolutely nothing and so left him with the last word.

Imagination is the ability to produce new ideas without the need of time to stop and actually think about it. I'll produce elevator buttons - I bought that business from Jarod Kintz, who was only selling it, because he found a new, more profitable job – male prostitution (he’s selling his grandpa’s services, not his own, because his own are virtually non-existent – he’s a monk now, and monks are sworn to celibacy, you know, or should, by now). Buy now - grieve later. Two 5th floor buttons for your floorless cardboard-built tree house, for the price of one, 7-story tall tree, which, for the purpose of this story we’ll call Nathan. Nathan sends you its best regards and wishes you a happy, silent, well-watered-down life, which, coming from a tree isn’t really that much, however, as you know - trees aren’t regular customers in the land of walking and talking, and it took quite a lot of convincing to make him come over and say that. Meow.

The temple prostitutes from Inanna’s district had come down to mingle in the streets, resulting in public copulations as some male citizens could not withhold their urges until they could find a tent. Spontaneous dancing broke out in the streets, led by the blue dancers and their traveling minstrels. The human dancers jerked and spasmed as if taken over by spirits. Their eyes turned upward, showing only the whites, and they uttered strange guttural sounds as if performed by a distant ventriloquist.

One final note here: you’ve probably noticed that whenever I mention serial killers, I always refer to them as “he.” This isn’t just a matter of form or syntactical convenience. For reasons we only partially understand, virtually all multiple killers are male. There’s been a lot of research and speculation into it. Part of it is probably as simple as the fact that people with higher levels of testosterone (i.e., men) tend to be more aggressive than people with lower levels (i.e., women). On a psychological level, our research seems to show that while men from abusive backgrounds often come out of the experience hostile and abusive to others, women from similar backgrounds tend to direct the rage and abusiveness inward and punish themselves rather than others. While a man might kill, hurt, or rape others as a way of dealing with his rage, a woman is more likely to channel it into something that would hurt primarily herself, such as drug or alcohol abuse, prostitution, or suicide attempts. I can’t think of a single case of a woman acting out a sexualized murder on her own. The one exception to this generality, the one place we do occasionally see women involved in multiple murders, is in a hospital or nursing home situation. A woman is unlikely to kill repeatedly with a gun or knife. It does happen with something “clean” like drugs. These often fall into the category of either “mercy homicide,” in which the killer believes he or she is relieving great suffering, or the “hero homicide,” in which the death is the unintentional result of causing the victim distress so he can be revived by the offender, who is then declared a hero. And, of course, we’ve all been horrified by the cases of mothers, such as the highly publicized Susan Smith case in South Carolina, killing their own children. There is generally a particular set of motivations for this most unnatural of all crimes, which we’ll get into later on. But for the most part, the profile of the serial killer or repeat violent offender begins with “male.” Without that designation, my colleagues and I would all be happily out of a job.

At a certain age, I come to understand all roads led to my vagina. I have no idea why this is the case. It’s subconsciously, telepathically, and consciously added to my diet as a chastity pill. The energy of the chastity pill follows me wherever I go, like an invisible dog fence. I suppose in Arabic this would be known as the anti-sharmoota pill, which seeks to protect you from natural urges of prostituting yourself. Remember, sharmoota has several meanings – it’s a one-stop shop term that aims to degrade a female or male, but mainly a woman.

Evolution has molded males and females to carry out the only imperative that nature has— the continuance of life—which is achieved via individual survival and reproductive success. It falls upon the shoulders of females to perform the most important and noble role of all: that of carrying, delivering, and nurturing the next generation of humans. That is both a burden and a crowning glory, assigned not by a patriarchal society but by Mother Nature herself. Observing a young mother basking in her newborn, we see the quintessence of joyous satisfaction, certainly a far cry from an inferior role, as it is often described by radical feminists. To liken traditional sex roles to slavery and prostitution, and all heterosexual sexual activity to rape, as many of the most radical feminists have done, is the essence of idiocy and bigotry, and it is not too far away from self-loathing. Furthermore, it is an insult of the most egregious kind to millions of men and women living decent, moral lives in the context of those traditional roles. My wife hardly thinks of herself as a slave, nor do I think of her as a prostitute.

Tell me more about Peter. Please, it’ll make me feel better.” She lies back down, and I put the spoons back on her eyes. “Well, tonight at first he was very cool with me, very blasé blasé--” “No, go all the way back to the beginning.” So I go back further: I tell her about our pretend relationship, the hot tub, everything. She keeps taking the spoons off so she can look at me as I tell her. But before long her eyes do look less puffy. And I feel lighter--giddy, even. I’ve kept all these things secret from her for months, and now she knows everything that’s happened since she’s been gone, and I feel so close to her again. You can’t be close to someone, not truly, with secrets in between you. Margot clears her throat. She hesitates and then asks, “So, how does he kiss?” I’m blushing. I tap my fingers on my lips before I say, “He kisses like…like it could be his job.” Margot giggles and lifts the spoons off her eyes. “Like a male prostitute?” I grab one of the spoons and tap her on the forehead with it like a gong. “Ow!” She snatches for the other spoon, but I’m too quick and I’ve got them both. We’re both laughing like crazy as I try to get in another gong on her forehead.

Prostitution clearly promotes the depersonalisation of sex, which can never be good news for women—any women. Prostitution has a ripple effect. It creates the illusory view in the minds of men that women are not human beings as men are, but simply the walking carrier of a product, and that they serve one principal function, whether or not they are paid for it, which is to be used as vessels for the sexual release of men. They are effortlessly and imperceptibly relegated from the realms of the human. They are not people on a par with their male counterparts. How could they be, when their principal function is as something to be fucked? Prostitution obscures women’s humanity from society generally, but it also causes women specifically to lose sensitivity to their own humanity by way of tolerating the prostitution of others of their gender. When women tolerate prostitution they are actually tolerating the dehumanisation of their own gender in a broader and more encompassing sense. Countries with male-majority governments are implementing the legalisation of prostitution with frightening rapidity throughout the western world. Where is the female revolt towards all this? There is no widespread female revolt because female sexuality has so long been viewed as a commodity that woman have begun to believe in the necessity of a separate class of women to provide it. If a woman tolerates this treatment of her fellow women, if she accepts it under the banner of ‘liberalism’ or anything else, then she must also accept that she herself is only removed from prostitution by lack of the circumstances necessary to place her there. Should these circumstances ever occur, her body, too, would be just as welcome for mauling, sucking and fucking by the clients of the brothels and would be just as reviled by the men who are on the look-out for a wife. The acceptance of prostitution makes all women potential prostitutes in the public view since there are only two requirements for a woman to work in a brothel: one is that circumstance has placed her so (and who knows when that can happen, to any of us?) and the other is that she has a vagina, and all women are born meeting at least one of these requirements. It bears repeating: if the commodification of women is to be accepted then all women fall under that potential remit. If a woman accepts prostitution in society, then she accepts this personal indenture, whether she knows it or not; and yes, that is a loss. As

In men, there is the familiar distinction between the Madonna on a pedestal and the lowlife whore, in the sense that they elevate the love object to unknown—and, above all, unattainable—heights. These are the super-conventional husbands who respect their wives. They often respect them so much that they become psychologically impotent. The shadow of the for-bidden mother covers the beloved in this cloak of respect, so that any sexual approach becomes impossible. However, this impotence wholly melts away, together with the respect, when such a man goes to a whore, either in his imagination or in reality. The pendulum swings the other way, because in this case the woman, in the figure of the whore, is humiliated just as much as the wife-mother is extolled. The dimension of lust appears here, inevitably accompanied by feelings of guilt. It is in this context that we come across the typical male fantasy, well known to every prostitute, of 'saving' a woman. A large number of her clients want to 'save' her from her ruin. They want to restore to her the status of being an object of love. In other words, they want her to become a wife-mother, which brings them back to respect, and completes the circle. Interestingly, in either case, whether he saves her or humiliates her, the power lies with the man. This in itself is a rewrite of the original mother-child scenario. His position has shifted from passive to active.

It is not my intention to abuse myself as a woman, mother, wife and at the same time associate myself as a prostitute. The notion, which may be painful, a woman in one way or another is a prostitute. However, it's not that I doubt my integrity and honor for my existence as a woman. The main problem is, we live in a male-dominated world. They are the ones who make up this world in which we live in the form and appearance they fully desire. These are people who are always in control. Starting from social life to domestic life. They cram ideas into us about how a woman should be valued. That for some reason, women have to sell their bodies for a certain price. And ironically, the body that is least valued is that of a wife.

Sumptuary laws were passed by the Senate limiting expenditure on banquets and clothing, but as the senators ignored these regulations, no one bothered to observe them. “The citizens,” Cato mourned, “no longer listen to good advice, for the belly has no ears.”9 The individual became rebelliously conscious of himself as against the state, the son as against the father, the woman as against the man. Usually the power of woman rises with the wealth of a society, for when the stomach is satisfied hunger leaves the field to love. Prostitution flourished. Homosexualism was stimulated by contact with Greece and Asia; many rich men paid a talent ($3600) for a male favorite; Cato complained that a pretty boy cost more than a farm.10 But women did not yield the field to these Greek and Syrian invaders. They took eagerly to all those supports of beauty that wealth now put within their reach. Cosmetics became a necessity, and caustic soap imported from Gaul tinged graying hair into auburn locks.11 The rich bourgeois took pride in adorning his wife and daughter with costly clothing or jewelry and made them the town criers of his prosperity. Even in government the role of women grew. Cato cried out that “all other men rule over women; but we Romans, who rule all men, are ruled by our women.”12 In 195 B.C.. the free women of Rome swept into the Forum and demanded the repeal of the Oppian Law of 215, which had forbidden women to use gold ornaments, varicolored dresses, or chariots. Cato predicted the ruin of Rome if the law should be repealed. Livy puts into his mouth a speech that every generation has heard:

I'd been spending my professional life, at GQ and Esquire both, reading fiction by men about men. The sub-subjects: The Land of Marriage. A middle-aged man coming to terms with Something. Extramarital affairs. Hotel rooms. Adult life as unwinnable game. A man trying, and failing, to be a man - whatever that thing was. A wife. A waif. Oh, God, the mothers. How many trailer parks were there upon the greensward? There sure were a lot of trains. Why were there so many prostitutes? And why were so many of the women dead? Rarely did any children appear in the stuff I read, and when they did, they tended to serve as devices for the teaching of moral lessons - touching ones, usually. And the women - voluble, irrational, rarely all that smart, but, with any luck, sexy, sexy, sexy - functioned as instruments to male enlightenment. Oh, if I had a dime for each time I read the sentence "She made me feel alive..." (to which my private stock response was always "And you made her feel dead").

You’re just going to throw the h-house wenches out into the streets?” she asked with forced calm. “They’ll be dismissed with generous parting sums as a reward for their labors on the club’s behalf.” “Do you intend to hire new ones?” Sebastian shook his head. “While I have no moral aversion to the concept of prostitution— in fact, I’m all for it— I’m damned if I’ll become known as a pimp.” “A what?” “A pimp. A cock bawd. A male procurer. For God’s sake, did you have cotton wool stuffed in your ears as a child? Did you never hear anything, or wonder why badly dressed women were parading up and down the club staircase at all hours?” “I always visited in the daytime,” Evie said with great dignity. “I rarely saw them working. And later, when I was old enough to understand what they were doing, my father began to curtail my visits.” “That was probably one of the few kind things he ever did for you.” Sebastian waved away the subject impatiently. “Back to the subject at hand… not only do I not want the responsibility of maintaining mediocre whores, but we don’t have the room to accommodate them. On any given night, when all the beds are occupied, the club members are forced to take their pleasures out in the stables.” “They are? They do?” “And it’s damned scratchy and drafty in that stable. Take my word for it.” “You—” “However, there is an excellent brothel two streets over. I have every expectation that we can come to an arrangement with its proprietress, Madame Bradshaw. When one of our club members desires female companionship, he can walk to Bradshaw’s, receive their services at a discounted price, and return here when he’s refreshed.” He raised his brows significantly, as if he expected her to praise the idea. “What do you think?” “I think you would still be a cock bawd,” Evie said. “Only by stealth.” “Morality is only for the middle classes, sweet. The lower class can’t afford it, and the upper classes have entirely too much leisure time to fill.

Ideology refers to the body of ideas reflecting the interests of a group of people. Within U.S. culture, racist and sexist ideologies permeate the social structure to such a degree that they become hegemonic, namely, seen as natural, normal, and inevitable. In this context, certain assumed qualities that are attached to Black women are used to justify oppression. From the mammies, jezebels, and breeder women of slavery to the smiling Aunt Jemimas on pancake mix boxes, ubiquitous Black prostitutes, and ever-present welfare mothers of contemporary popular culture, negative stereotypes applied to African-American women have been fundamental to Black women's oppression. Taken together, the supposedly seamless web of economy, polity, and ideology function as a highly effective system of social control designed to keep African-American women in an assigned, subordinate place. This larger system of oppression works to suppress the ideas of Black women intellectuals and to protect elite White male interests and world views.

But sex at twenty-two, well, that was really something, Jules thought, and Dennis apparently thought so too. Both of their bodies were still perfect, or perfect enough; they would come to see this later on, though they couldn’t see it at the time. Self-conscious, dying with embarrassment, but so excited, they stripped to their skin for each other for the first time standing beside the loft bed in his apartment that day, and she made him go up the ladder first so he wouldn’t be able to watch her from behind—knowing that if he did, as she lifted a leg to reach the next rung the most private section of herself would have been briefly cleaved and displayed. The hair, the shadow, the pinch of lip, the stingy little anus—how could she let him watch that particular show? “After you, kind sir,” she said—oh God, had she really said that? And why? Was she pretending to be a Victorian prostitute?—sweeping out her arm. Dark, woolly Dennis swung up the ladder naked. She watched as his parts did the male version of what hers would have done, his balls moving, if not swinging, and his downy ass separating into two as he bent his knee and climbed the vertical ladder into the bed near the ceiling. Dennis Boyd’s loft bed was so high up that they could not sit upright in it, but could only half-slouch, or else lie flat, or lie with their bodies on top of each other like a two-car pileup.

Thai prostitution was a haven for the men and a nuisance for the women. The streets of Phuket were outlined with bars ready to nourish thirsty sailors with euphoric intoxication to smother their pinched nerves from their personal lives deteriorating in their six-month absence. Thailand truly lived up to its port reputation. Hundreds of bikini-clad prostitutes littered the strip. Slim and petite, their narrow hips and flat chests appeared to be the appropriate age for the pink plaid schoolgirl skirts, dress shirts, ties, and pigtails intended to entice pedophilic eroticism. They wore heavy coats of pastel liquid shadow that clashed against their yellow tinted tans. They awkwardly wiggled to a nauseating blend of techno and Reggaeton as cotton-haired granddaddies lustfully gawked at them. Any Caucasian male cannot trek a block without the treatment of a pop culture heartthrob with a trail of Thai teens at his heels. “Wan hunnet baaht!” they taunt in a nasal screech. “Wan hunnet baht and I suck yo cock!” The oriental beauties cup their fists and hold them to their mouths as they wiggle their tongues against their cheeks to provide a clear visual for their performance skills. It’s easy to dismiss the humanity in Thai prostitutes. Their splotchy, heavily accented English allows the language barrier to muffle signs of intellect. They’re overtly sexual in their crotch bearing ensembles, loud and vulgar invitations, and provocative dancing that makes even corner butcher shops feel like Vegas strip clubs. Swarms of them linger in front of bars holding cardboard signs scribbled with magic marker that offer a blow job with the first beer purchased. Their eyes burn into passing tourists, with acute radar for creamy, sun-flushed complexions and potbellies - signals of the deep pockets of white male privilege.

Even if the press were dying to report on the Hmong gang-rape spree, the police won’t tell them about it. A year before the Hmong gang rape that reminded the Times of a rape in Glen Ridge, New Jersey, the police in St. Paul issued a warning about gang rapists using telephone chat lines to lure girls out of their homes. Although the warning was issued only in Hmong, St. Paul’s police department refused to confirm to the St. Paul Pioneer Press that the suspects were Hmong, finally coughing up only the information that they were “Asian.”20 And the gang rapes continue. The Star Tribune counted nearly one hundred Hmong males charged with rape or forced prostitution from 2000 to June 30, 2005. More than 80 percent of the victims were fifteen or younger. A quarter of their victims were not Hmong.21 The police say many more Hmong rapists have gone unpunished—they have no idea how many—because Hmong refuse to report rape. Reporters aren’t inclined to push the issue. The only rapes that interest the media are apocryphal gang rapes committed by white men. Was America short on Hmong? These backward hill people began pouring into the United States in the seventies as a reward for their help during the ill-fated Vietnam War. That war ended forty years ago! But the United States is still taking in thousands of Hmong “refugees” every year, so taxpayers can spend millions of dollars on English-language and cultural-assimilation classes, public housing, food stamps, healthcare, prosecutors, and prisons to accommodate all the child rapists.22 By now, there are an estimated 273,000 Hmong in the United States.23 Canada only has about eight hundred.24 Did America lose a bet? In the last few decades, America has taken in more Hmong than Czechs, Danes, French, Luxembourgers, New Zealanders, Norwegians, or Swiss. We have no room for them. We needed to make room for a culture where child rape is the norm.25 A foreign gang-rape culture that blames twelve-year-old girls for their own rapes may not be a good fit with American culture, especially now that political correctness prevents us from criticizing any “minority” group. At least when white males commit a gang rape the media never shut up about it. The Glen Ridge gang rape occurred more than a quarter century ago, and the Times still thinks the case hasn’t been adequately covered.

His life was a party which tragically came to an early end.

Government neglect and endemic poverty means that, aside from the constant hassle tourists must suffer from the legion of touts, many of the city’s young men become prostitutes as the only hope of earning a living. In the 1990s, Luxor became the center of male prostitution in the Middle East. The studs sold themselves to older foreigners (the john’s gender made no difference), who arrived throughout the year for unabashed, but for the most part locally denied, sex tourism.1 Luxor’s mayor, Samir Farag, was arrested after Mubarak’s ouster on charges of rampant corruption, as were many other mayors up and down the country; but a few years earlier he had told an Arabic-language newspaper that as many as 30 percent of Luxor’s young men had married an older foreign woman, and in most cases this was covert prostitution2—the latter being both illegal and shameful for the conservative locals to openly acknowledge.

Male prostitutes? Why should women pay for it when men will do it to them for free anytime they ask?” The other detective leaned over and whispered in his ear for a few seconds, and then it dawned on the poor dumb bastard what I meant.

I catch sight of Janice. Her eyes are so full of excitement that I half expect her to jump up and down. This is something she'll never forget, I tell myself. As an old lady with all the spirit knocked out of her and nobody believe in she'll remember a happy day in July when a horny young guy strutted his stuff and made her heart beat fast.

Luxor, Egypt's best known and historically most popular tourist resort. In recent years, the city has also been transformed into the male prostitution capital of the Middle East.

Government neglect and endemic poverty means that, aside from the constant hassle tourists must suffer from the legion of touts, many of the city’s young men become prostitutes as the only hope of earning a living. In the 1990s, Luxor became the center of male prostitution in the Middle East. The studs sold themselves to older foreigners (the john’s gender made no difference), who arrived throughout the year for unabashed, but for the most part locally denied, sex tourism.1 Luxor’s mayor, Samir Farag, was arrested after Mubarak’s ouster on charges of rampant corruption, as were many other mayors up and down the country; but a few years earlier he had told an Arabic-language newspaper that as many as 30 percent of Luxor’s young men had married an older foreign woman, and in most cases this was covert prostitution2—the latter being both illegal and shameful for the conservative locals to openly acknowledge. I was loath to return to Luxor because even if as a single Westerner you are not on the lookout for street meat, you are still solicited by the city’s rent boys and pestered for cash by the tourist hustlers. Not, of course, that the two groups are mutually exclusive.

Consider Jesus’s genealogy in Matthew 1:1–17. In the ancient world, genealogies determined a person’s status—whether you came from an honorable family or a shameful one. A person’s family line says something about that person. Their character, their social status, the types of people they would hang out with. And Jesus’s genealogy says one thing loud and clear: Jesus is right at home with sinners, thugs, and outcasts. Most genealogies list only the male descendants. Remember, the ancient world was patriarchal. Men were more valued than women, so there was no need to list women—thanks for bearing our children, but we’ll take it from here. But Jesus’s genealogy lists five women, most of whom have some shady event attached to their name, all of whom we’ve already met. The first woman is Tamar, the Canaanite woman who dressed up as a prostitute in order to have sex with her father-in-law, Judah. Her plan succeeded, and she became pregnant with Perez, the one whom God would weave into Jesus’s family line. Next is Rahab, Jericho’s down-and-out prostitute, who was the first Canaanite to receive God’s grace. Among all the Canaanite leaders, among all the skilled warriors, Rahab was the only one who savored the majesty of Israel’s God. Then there’s Ruth, the foreign widow burdening a famished society. A social outcast, a perceived stigma of God’s judgment, Ruth was grafted into the messianic line. Then there’s “the wife of Uriah,” Bathsheba, who was entangled in the sinful affair with King David—the man who murdered her husband. Finally, there’s Mary, the teenage girl who got pregnant out of wedlock. Though she would become an icon in church tradition, her name was synonymous with shame and scandal in the beginning of the first century. You thought your family was messed up. All of these women were social outcasts. They belonged under a bridge. Whether it was their gender, ethnicity, or some sort of sexual debacle, they were rejected by society yet were part of Jesus’s genealogy—a tapestry of grace. Not only was God born in a feeding trough to enter our pain, but He chose to be born into a family tree filled with lust, perversion, murder, and deceit. This tells us a lot about the types of people Jesus wants to hang out with. It tells us that Jesus loves Tamars, Judahs, Gomers, and you.

A lady says to a priest, “Father, I have a problem. I have these two talking female parrots, but they only know how to say one thing.” “What do they say?” the priest asks “They only know how to say, ‘Hi, we are prostitutes. Do you want to have some fun?’” “That’s terrible! But I have a solution to your problem. Bring your two talking female parrots over to my house and I will put them with my two male talking parrots. I have taught my birds to pray and read the Bible. My parrots will teach your parrots to stop saying that terrible phrase and your parrots will learn to pray and worship.” “Thank you, Father, that’s very helpful.” The next day, the lady brings her parrots to the priest’s house. The two male birds are holding rosary beads and praying in their cage. The lady puts her females in with them and the birds immediately say, “Hi, we are prostitutes! Do you want to have some fun?” One male parrot looks over to the other one and screams, “Frank! Put the Bibles away, our prayers have been answered!

Prostitution demoralizes men far more than women. Prostitution does not degrade the whole female sex, but only the luckless women that become its victims, and even those not to the extent generally assumed. But it degrades the character of the entire male world.

Stabilire il numero delle donnine allegre è un’impresa disperata. Anzitutto la categoria si presta male a una precisa definizione perché tra i due estremi di «donna onesta» e «prostituta pubblica» esiste tutta una vasta gamma di condizione intermedie dai contorni confusi.

According to the Vera study, prosecutors in Milwaukee declined to prosecute forty-one per cent of whites arrested for possession of drug paraphernalia, compared with twenty-seven per cent of blacks; in cases involving prostitution, black female defendants were likelier to be charged than white defendants; in cases that involved resisting or obstructing an officer, most of the defendants charged were black (seventy-seven per cent), male (seventy-nine per cent), and already in custody (eighty per cent of blacks versus sixty-six per cent of whites).

Countries with male-majority governments are implementing the legalisation of prostitution with frightening rapidity throughout the western world. Where is the female revolt towards all this? There is no widespread female revolt because female sexuality has so long been viewed as a commodity that woman have begun to believe in the necessity of a separate class of women to provide it. If

Kat jerked her head up to see Deep lounging in the bedroom doorway, one broad shoulder pressed against the door jam. There was a mocking look on his dark face but his eyes were fierce. “Well, well,” he murmured. “You two look so cozy. I’d join you but I don’t think that bed is big enough for three.” Lock sat up, shielding Kat protectively with his arm. “What are you doing here?” he snarled. “The same thing you are, dear brother. Little Kat’s pain called to me—dragged me like a magnet all the way across the ship from the Unmated Males section.” Lock’s brown eyes flashed. “What were you doing there? You’re not unmated!” Deep raised an eyebrow. “I practically am. Anyway, why should you care?” Kat looked back and forth between them uneasily. She wasn’t sure exactly what went on in the Unmated Males area—but she thought there must be some kind of sexual element to it. She’d never heard of prostitutes aboard the Mother ship but vague whispers and rumors seemed to indicate that there was some form of release available to the unmated warriors. Which made sense when you considered the uncharted amount of testosterone in the average alpha male Kindred. “I care because it’s disrespectful to the lady Kat,” Lock growled. “But why should I expect anything different? You disrespect everything and everyone. You don’t care about anyone but yourself.” Deep threw up his hands. “That’s me—I’m just a self-centered bastard, pissing on everything you hold dear. Ruining your life.” “Yes, you are!

The interplay of depravity here, as it relates to the prostitute’s contribution, is in the wilful manoeuvring necessary to mirror the requests and requirements of a psychologically fragile male mind. Manipulation is quite necessary. In fact, with this type of man, it is mandatory; the ability to carry it out is simply a requirement of the job. This is not evidence of some sort of prostitutes’ autonomy. It is evidence that this type of client must recognise in his ‘mistress’ the actions of a master manipulator. There is one reason for this: it arouses him. It is not, truly, at its core, about the woman being in control; it is about the man’s need to perceive her to be. In

Bizarre and Surprising Insights—Consumer Behavior Insight Organization Suggested Explanation7 Guys literally drool over sports cars. Male college student subjects produce measurably more saliva when presented with images of sports cars or money. Northwestern University Kellogg School of Management Consumer impulses are physiological cousins of hunger. If you buy diapers, you are more likely to also buy beer. A pharmacy chain found this across 90 days of evening shopping across dozens of outlets (urban myth to some, but based on reported results). Osco Drug Daddy needs a beer. Dolls and candy bars. Sixty percent of customers who buy a Barbie doll buy one of three types of candy bars. Walmart Kids come along for errands. Pop-Tarts before a hurricane. Prehurricane, Strawberry Pop-Tart sales increased about sevenfold. Walmart In preparation before an act of nature, people stock up on comfort or nonperishable foods. Staplers reveal hires. The purchase of a stapler often accompanies the purchase of paper, waste baskets, scissors, paper clips, folders, and so on. A large retailer Stapler purchases are often a part of a complete office kit for a new employee. Higher crime, more Uber rides. In San Francisco, the areas with the most prostitution, alcohol, theft, and burglary are most positively correlated with Uber trips. Uber “We hypothesized that crime should be a proxy for nonresidential population.…Uber riders are not causing more crime. Right, guys?” Mac users book more expensive hotels. Orbitz users on an Apple Mac spend up to 30 percent more than Windows users when booking a hotel reservation. Orbitz applies this insight, altering displayed options according to your operating system. Orbitz Macs are often more expensive than Windows computers, so Mac users may on average have greater financial resources. Your inclination to buy varies by time of day. For retail websites, the peak is 8:00 PM; for dating, late at night; for finance, around 1:00 PM; for travel, just after 10:00 AM. This is not the amount of website traffic, but the propensity to buy of those who are already on the website. Survey of websites The impetus to complete certain kinds of transactions is higher during certain times of day. Your e-mail address reveals your level of commitment. Customers who register for a free account with an Earthlink.com e-mail address are almost five times more likely to convert to a paid, premium-level membership than those with a Hotmail.com e-mail address. An online dating website Disclosing permanent or primary e-mail accounts reveals a longer-term intention. Banner ads affect you more than you think. Although you may feel you've learned to ignore them, people who see a merchant's banner ad are 61 percent more likely to subsequently perform a related search, and this drives a 249 percent increase in clicks on the merchant's paid textual ads in the search results. Yahoo! Advertising exerts a subconscious effect. Companies win by not prompting customers to think. Contacting actively engaged customers can backfire—direct mailing financial service customers who have already opened several accounts decreases the chances they will open more accounts (more details in Chapter 7).

the plan was a scheme to bilk money from the investors in return for selling them Louisiana. Law was given a monopoly on trade, as well. Later, when it turned out that Law’s company was merely a large confidence game, many of the settlers decided to ignore this and stay on. During the first year of Law’s operation, he decided that a town should be founded at a spot that could be reached from both Lake Pontchartrain and the Mississippi River. In 1718, this town became La Nouvelle Orleans. Development of the city began that year, but work was slow, thanks to brutal heat and the rising and falling waters of the Mississippi. There was talk of moving the city because of the danger of flooding, so levees were constructed, which spread out as the city and the plantations of the area grew. But rising water was not the only danger that could be found at the mouth of the Mississippi. In many early documents, writers spoke of the monsters that dwelt in the murky waters, and the Indian legends told of gigantic beasts that waited to spring upon unwary travelers. “May God preserve us from the crocodiles!” wrote Father Louis Hennepin. Meanwhile, John Law was having problems holding up his end of the bargain that he made with the French. In order to get his money, he had promised his investors that he would have a colony of six thousand settlers and three thousand slaves by 1727. His problem, however, was a shortage of women. The colony’s governor, Jean-Baptiste Le Moyne, Sieur de Bienville, wrote, “The white men are running in the woods after the Indian girls.” About 1720, one solution to cure the shortage of women arrived when the jails of Paris were emptied of prostitutes. The ladies of the evening were given a choice: serve their term in prison or become a colonist in Louisiana. Those who chose the New World quickly became the wives of the men most starved for female companionship. The prisons also served as a source for male colonists. Many thieves, vagabonds, deserters and smugglers also chose to come to Louisiana to avoid prison time. They made for strange company when mixed with aristocrats, indicted for some wrongdoing or another, who also chose New Orleans over the Bastille. New Orleans also lacked education and medical care. Despairing over the conditions, Governor Bienville coaxed the sisters of Ursuline to come from France and assist the new city. The first Ursulines arrived in 1727 and set to work caring for orphans, operating

Summing Up One must read biblical commands and prohibitions in terms of their underlying forms of moral logic. The moral logic underpinning the negative portrayal of same-sex eroticism in Scripture does not directly address committed, loving, consecrated same-sex relationships today. Although Scripture does not teach a normative form of gender complementarity, the experience of complementarity itself may be helpful and important in both heterosexual and same-sex relationships, even if complementarity is not construed along hard-wired gender lines. The stories of Sodom and Gomorrah (Gen. 19) and the Levite’s concubine (Judg. 19) focus on the horror of rape and the ancient abhorrence of the violation of male honor in rape. As such, they help to explain Scripture’s negative stance toward the types of same-sex eroticism the Bible addresses, but they do not directly address the case of committed and loving same-sex relationships. The prohibitions in Leviticus against “lying with a male as with a woman” (18: 22; 20: 13) make sense in an ancient context, where there were concerns about purity, pagan cults, the distinctiveness of Israel as a nation, violations of male honor, and anxieties concerning procreative processes. However, these prohibitions do not speak directly to committed and consecrated same-sex relationships. Nor are they based on a form of moral logic grounded in biology-based gender complementarity. The references to same-sex eroticism found in two New Testament vice lists (1 Cor. 6: 9 and 1 Tim. 1: 10) focus attention on the ancient practice of pederasty—the use of boy prostitutes in male-male sex. As such, they also do not address committed and mutual same-sex relationships today. There are many more questions to be explored, but this book has attempted to focus on core issues involving the interpretation of Scripture, as the church continues to wrestle with a multitude of questions that arise outside the heterosexual mainstream.

Understand that these early Christians did not meet in churches and sit apart from one another in pews, and then when the music ended get in their chariots and go home. No, their churches were small, and they met in homes or house churches. A recent study by a British scholar has concluded that if the apostle Paul’s house churches were composed of about thirty people, this would have been their approximate make-up:1 • a craftworker in whose home they meet, along with his wife, children, a couple of male slaves, a female domestic slave, and a dependent relative • some tenants, with families and slaves and dependents, also living in the same home in rented rooms • some family members of a householder who himself does not participate in the house church • a couple of slaves whose owners do not attend • some freed slaves who do not participate in the church • a couple homeless people • a few migrant workers renting small rooms in the home Add to this mix some Jewish folks and a perhaps an enslaved prostitute and we see how many “different tastes” were in a typical house church in Rome: men and women, citizens and freed slaves and slaves (who had no legal rights), Jews and Gentiles, people from all moral walks of life, and perhaps, most notably, people from elite classes all the way down the social scale to homeless people.

This detailed dossier (allegedly contained in one or two red binders) described Vatican hierarchs dressed in drag with lewd details about them by Italian male prostitutes.

You still often hear people say, "Prostitutes reduce the number of rapes," as if males couldn't control themselves, as if they had to unload themselves somewhere. They would have us believe this is a natural -- instinctual -- fact and not the created political belief it is.

The political strategy of victimizing prostitutes also serves this purpose of branding male desire and confining it in its own squalor. He can pay to come if he wants, but he'll have to rub shoulders with filth, shame, and poverty. The prostitution transaction -- "I pay you, you satisfy me" -- is the basis of the heterosexual contract. It is hypocritical to pretend, as we do, that this transaction is foreign to our culture.

The prostitution of the male body in fashion puts an end to the last heroic privilege of woman - that of being sacrificed to the gaze while concealing herself, precisely thereby, in a second nudity. A fantastic advance by women on the path to total parity: no limits to sexual equality any longer. You can see this too in the picture of the young American woman turned torturer in the jails of Iraq, holding the naked or hooded Arab on a leash, as in some Western, women-only club. Advancement is irresistible. It happens for better and for worse.

Following the early to mid-nineteenth-century laissez-faire ideas that positioned ‘crime-as-choice’ were new ideas that led to a view of ‘crime-as-biology’. Within this perspective, poor women who deviated from dominant gender norms were seen to be likely to reproduce an inferior ‘race’ of poor people and criminals. Such concerns were at least partly responsible for the concerted attempt to criminalize the sexual independence and deviance of certain women. For instance, in Canadian cities, women who were found on the streets at night without a ‘respectable’ male escort were assumed to have ‘an immoral purpose’, and, if they could not offer a satisfactory reason for being there, they were apprehended as moral offenders. The Contagious Diseases Act of the 1860s also empowered the police in particular British and American port and garrison towns to pick up, register and medically examine women suspected of prostitution.

My eyes widened and my face turned red as embarrassment gushed through my person. I had never thought of myself in such a manner. But now I knew the reasons I was sought after by dominant, bearded Arab men. I understood why I had the power to make men feeble in the knees and languid at my commands. Victor’s words that morning certainly took on a new meaning in my adolescent life. Before I could continue to bask in this glorious revelation, my teacher suggested, “Use your temporal assets wisely, or you may end up like many before you, in self destructive jeopardy.” I stared at him, speechless. “Pay attention, young man…” he proceeded slowly. “There are four basic homoerotic notions in Arab societies: * First, the acknowledgment of male beauty, even in other males’ eyes, and its capability of inducing ‘fitna’ (disorder). * Second, the recognition of the natural vulnerability of a grown man to be charmed by a handsome adolescent, to the point that mainstream scholars and theologians urged readers to resist the related temptation that follows this natural appreciation. * Third, the affirmation that love and passion exist hand in hand with related dangers - and not just sexual desires - that might be the driving force in a man-to-man attraction. * Fourth, and certainly not the least, the focus in classical literature and poetry on man-boy love, whereas grown male attraction is marginalized and regarded as mujun (ribaldry) or sukhf (obscenity).”               Señor Victor Angel Triqueros added, “No social definition of homosexuality existed in the Arab world during the reign of the Ottoman Empire. There was no native concept applicable to all and only those men who were sexually attracted to members of their own sex rather than to women. Therefore, no single word exists in Arabic to describe men engaging in same-sex relationships. But there is a categorization of sexual acts: language that uses such specific terms as liwat (anal sex), luti (active sodomite who prefers boys over women, ma’bun (passive sodomite), mukhannath (effeminate passive sodomite), mu’ajir (passive male prostitute), dabb (active sodomite who likes raping his victims in their sleep regardless of their age), musahiqa (lesbian), along with a string of others.

sometimes paraphrase our own Scriptures. For example, the verse above is modeled on Galatians 3:28, which says, “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (NRSV). This wisdom is almost two thousand years old, yet we still struggle to achieve racial and gender equality. One of the things I wanted to explore in this storyworld is what life would look like if people lived as if they really believed this verse is true. One fact the church has historically used to rationalize the sidelining of women is that Jesus, the Twelve, and the apostle Paul were all men. Meanwhile the first evangelist, Mary Magdalene, is unjustly slandered as a prostitute, and Junia, whom Paul called “prominent among the apostles” (Romans 16:7), is all but forgotten. Many have even tried to recast her as a man.

BCCI's ascendancy was also due to business practices that were highly unusual in the staid world of banking. Other banks gave toaster ovens to new depositors; BCCI provided prostitutes... The report says that the woman was reputed to have first won the attention of the royal family "by arranging to get virgin women from the villages from the ages of 16 to 20... According to one U.S. investigator with substantial knowledge of BCCI's activities, some BCCI officials have acknowledged that some of the females provided some members of the Al-Nahyan family were young girls who had not yet reached puberty, and in certain cases, were physically injured by the experience. The official said that former BCCI officials had told him that BBCI also provided males to homosexual VIPs.

This was not an ordinary AA group. The failed, the aberrant, the doubly addicted, and the totally brain-fried whose neurosis didn't even have a name found their way to the Work the Steps or Die, Motherfucker meeting: strippers from the Quarter, psychotic street people, twenty-dollar hookers, peckerwood fundamentalists, leather-clad, born-again bikers, women who breast-fed their infants in a sea of cigarette smoke, a couple of cops who had done federal time, male prostitutes dying of AIDS, parolees with a lean, hungry look who sought only a signature on an attendance slip for their P.O.'s, methheads who drank from fire extinguishers in the joint, and Vietnam vets who wore their military tattoos and black- or olive-colored 1st Cav. and airborne T-shirts and still heard the thropping of helicopter blades in their sleep.

The woman who comes to know the goddess grows in the understanding of that divine aspect of her feminine nature that is part of the Self, the archetype of wholeness and the regulating center of the personality. She is not contaminated by external circumstances or overly affected by criticism. The woman conscious of the goddess cares for her body with proper nutrition and exercise and enjoys the ceremonies of bathing, cosmetics and dress. This is not just for the superficial purpose of personal appeal, which is related to ego gratification, but out of respect for the nature of the feminine. Her beauty derives from a vital connection to the Self. Such a woman is virginal. This has nothing to do with a physical state, but with an inner attitude. She is not dependent on the reactions of others to define her own being. The virginal woman is not just a counterpart to the male, whether father, lover or husband. She stands as an equal in her own right. She is not governed by an abstract idea of what she "should" be like or "what people will think.

Women in prostitution tend to perceive the male as the root cause of their fall, and if anything the rudeness of those who frequent them further deepens their antipathy towards men. Besides, having lost their inhibitions through constant exposure to assorted males, the whores become coarse to settle scores even with those they solicit. Yet with a considerate man, the innate woman in them comes alive, inducing them to shower themselves on him and it is thus they make such feel at home even in their brothels.

Yggdrasil's Library “Christianity – A Modest Defense” Can trusting other races to treat us fairly as we slip into minority status be a smart strategy for individual Whites? The typical White professional believes that it is only the bottom 20% of Whites who are hurt by "diversity" efforts, affirmative action and quotas. They think that they and their children will never be impacted. They fail to grasp that diversity is about power and control. Power does not flow from entry level jobs. The racial extortion coalition that firmly controls our media and national government is quite comfortable with the idea of Whites serving as infantry riflemen, police, trash haulers, security guards, prostitutes and fashion models. It is the sight of White males in top positions in the Fortune 500 which enrages them.

With the rape and prostitution in which it participates, pornography institutionalizes the sexuality of male supremacy, which fuses the eroticization of dominance and submission with the social construction of male and female. Gender is sexual.

Our daily experience of this world is almost nothing like Plato's world of universal and perfect forms and ideas; it is always filled with huge diversity, and variations on every theme from neutrino light inside of darkness, to male seahorses that bear their young, to the most extraordinary flowers that only open at night for no one to see. Jesus had no trouble with the exceptions, whether they were prostitutes, drunkards, Samaritans, lepers, Gentiles, tax collectors, or wayward sheep. He ate with outsiders regularly, to the chagrin of the church stalwarts, who always love their version of order over any compassion toward the exceptions. Just the existence of a single mentally challenged or mentally ill person should make us change any of our theories about the necessity of some kind of correct thinking as the definition of “salvation.” Yet we have a history of excluding and torturing people who do not “think” right.

Vietnam was originally a matriarchy and, in 111 B.C. China tried to integrate it into the Han Empire, the first resistance leaders were women. A female military commander who managed, for a time, to successfully oppose the Chinese occupation of Vietnam, famously exhorted her troops: 'I'd like to ride storms, kill sharks in the open sea, drive out the aggressors, reconquer the country, undo the ties of serfdom, and never bend my back to be the concubine of whatever man.' Such heroines became iconic symbols of Vietnamese patriotism. The Chinese ruled Vietnam for one thousand five hundred years, imposing Confucian principles of male superiority. This provoked a deep divide between the north of the country, strongly influenced by China, and the south which kept alive the more relaxed culture of feminine sensuality. The nation's struggle for independence, finally won in 1428, was shaped by women's struggles for liberation from (Chinese) patriarchy. The whore was a distinct image of South Vietnam during two decades of the Vietnam War until the communist North's victory in 1975. Saigon — now Ho Chi Minh City — the 'Paris of the East' was dominated by corrupt politicians, army officers and gangsters who enjoyed and profited from prostitution rackets. After Communists seized power, a decade of severe repression followed, then an increasingly flagrant resurrection from prostitution in the late 1980s in reaction to poverty and austerity and austerity under communism.

Though in Tantra a vast assortment of images of the feminine were propagated, Western culture splits the feminine between prostitute and the Madonna who passively adores her male offspring. In Tantra, we see the emergence of the female images which are sexual and spiritual, ecstatic and intelligent, wrathful and peaceful. How refreshing not to have to be chaste and peaceful with downcast eyes in order to be spiritual. We can be sharp and insightful, even angry, and still celebrate our womanhood.

Every era breeds some rebellion with the past, and Queen Victoria was crowned in 1838 amid a backlash against an “age of debauchery,” when upper-class males routinely kept mistresses. In the Victorian era, the image of the happy family, chaste couples amid the “respectability” of polite society, was acclaimed. And by 1870, reformers were once again fighting crime, obscenity, debauchery, and prostitution as the post–Civil War period mocked much of the Victorian myth. Yet hypocrisy hadn’t faded. Despite fashion that paraded plumped-up breasts, women were supposed to be horrified at naked statues in art museums, legs were never to be seen, and the lower half of the body was called the “nether regions.

Whore' is more than just a pejorative; it is a cultural fantasy. With the word 'whore', a male desire is transformed into a female characteristic. When we say that a man 'goes to see a whore', it sounds as if he does so on impulse, stopping by in all innocence. In spite of the fact that it is the man who creates the demand for prostitution, no label adheres to him. The woman, on the other hand, is labeled something: a 'whore'. The entire sex trade rests on this fantasy: that women can be whores, and that the whore is a particular type of woman who is perpetually available to men. The word 'whore' is a male invention transferred onto the women and transformed into an attribute that adheres to her.

The first laws we know about that make females inferior Uruk (Sumer). These laws list a new crime - adultery - that only women could commit. And in Sumer, a knew occupation - prostitution - is devised by the temple priests. The coincidence (in the same culture if not at the same moment) of an assertion of female inferiority, the criminalisation of free sexuality in women, and the use of female sexuality in commercial transactions benefiting men demonstrates the new male vision of women: as sexual objects to be possessed and used by men.

The belief that a man not being able to orgasm in whatever way he wants is a tragedy, and something that - no matter how drastic - must be done about it, is in fact the bread and butter of male supremacy. to this end, men have created prostitution, pornography, sex dolls and even the oppression of women, which includes an expectation that women will do whatever it takes to satisfy male sexual urges, and take responsibility for male sexual offending.

The division has deeper roots in patriarchal society: between reproduction and sexuality, the virgin and the whore, image and text, practice and theory. It is women being forced to bear male psychological complexes, complexes that have become industries. When one makes large industries out of psychological complexes, the psychological complex stands out in all its absurdity. Never before has the desire to separate 'the whore' from 'the Virgin Mary' made such a clear imprint on the physical geography of the Earth. Thailand delivers women for having sex with. India delivers women for bearing children. The Earth is structured, literally, in man's own image, according to man's desires. And because the need to separate is so strong: the whore may not become pregnant, the surrogate may not have sex; women all over the world are denied their complete humanity. We are limited, imprisoned, turned off, made numb.

Baartman is often seen to symbolize the sexist and racist ways that Black women’s bodies and sexuality are perceived. Big Black bottoms have become synonymous with sex. Black female artists like Nicki Minaj are chastised for showcasing their considerable backsides in service for their own ends. Or they are disrespected: on a 2011 episode of Live with Regis and Kelly, Regis Philbin reached out and patted Minaj’s behind without her consent.8 Meanwhile, Black male artists—including Nelly, whose infamous “Tip Drill” video showed the artist swiping a credit card down the crack of a Black woman’s behind—and White female artists such as Lily Allen, who sings, in “Hard Out Here,” “Don’t need to shake my ass, cause I’ve got a brain” while flanked by Black women shaking their asses, are defended in the name of art … or irony … or … just lighten up. And nonfamous women and girls who happen to walk around in Black bodies every day? Cheryl Contee of Jack & Jill Politics asked five fellow panelists—Black women all—at a 2011 Netroots Nation conference whether they had ever been mistaken for prostitutes. Every hand on the panel went up. Her encounter, Contee says, happened as she left a dentist’s office with her mother following a root canal, looking “deeply unsexy.”9

Echoing arguments made by first-wave feminists, Crowley writes that patriarchal society has exerted a dual control over women by forcing the poor into prostitution and the rest into unhappy marriages.133 Women have been enslaved, starved, sexually shamed, deprived of their children, Crowley writes, and abandoned by their partners for younger women when they begin to age. He contends that male supremacy operates by turning women against each other, and that women have been enslaved by their socialized altruism to serve others above all else. Unlike the sacrifices of men, however, he writes that women’s sacrifices have been made silently.

Page 83: The Chinese hold equally strong prejudices about the Thai. With them, however, derogatory opinions are rarely expressed publicly, either in newspapers or by Chinese leaders. The typical Chinese meets any unpleasantness with a smile or a resigned shrug. Yet by associating with the Chinese one soon realizes the depth of their contempt and bitterness. The Thai are characterized as indolent if not outright lazy, untrustworthy, and slippery in business dealings. A Chinese merchant will rather employ an Indian as a watchman or chauffeur than hire a Thai. Almost universal is the belief among the Chinese immigrant group that Thai women are morally loose and therefore undesirable as wives. This is certainly an instance of a double standard for the signs of blatant promiscuity on the part of Chinese males are everywhere apparent. Scores of houses of prostitution are located in the Chinese districts of Bangkok, and virtually every Chinese hotel in the country doubles as a call house.

The more one-sided a society's observance of strict moral principles such as orderliness, cleanliness, and hostility toward instinctual drives, and the more deep-seated its fear of the other side of human nature vitality, spontaneity, sensuality, critical judgment, and inner independence the more strenuous will be its efforts to isolate this hidden territory, to surround it with silence or institutionalize it. Prostitution, the pornography trade, and the almost obligatory obscenity typical of traditionally all-male groups such as the military are part of the legalized, even requisite reverse side of this cleanliness and order. Splitting of the human being into two parts, one that is good, meek, conforming, and obedient and the other that is the diametrical opposite is perhaps as old as the human race, and one could simply say that it is part of "human nature." Yet it has been my experience that when people have had the opportunity to seek and live out their true self in analysis, this split disappears of itself. They perceive both sides, the conforming as well as the so-called obscene, as two extremes of the false self, which they now no longer need. (...) This case and similar ones make me wonder if it will not one day be possible to let children grow up in such a way that they can later have more respect for all sides of their nature and not be forced to suppress the forbidden sides to the point where they must be lived out in violent and obscene ways. Obscenity and cruelty are not a true liberation from compulsive behavior but are its by-products. Free sexuality is never obscene, nor does violence ever result if a person is able to deal openly with his or her aggressive impulses, to acknowledge feelings such as anger and rage as responses to real frustration, hurt, and humiliation. How can it have come about that the split I have just described is attributed to human nature as a matter of course even though there is evidence that it can be overcome without any great effort of will and without legislating morality? The only explanation I can find is that these two sides are perpetuated in the way children are raised and treated at a very early age, and the accompanying split between them is therefore regarded as "human nature." The "good" false self is the result of what is called socialization, of adapting to society's norms, consciously and intentionally passed on by the parents; the "bad", equally false self is rooted in the child's earliest observations of parental behavior, visible only to the child's devoted, unsuspecting eyes and stored up in his or her unconscious, this behavior is what comes to be regarded, generation after generation, as "human nature".

9 Don’t you realize that those who do wrong will not inherit the Kingdom of God? Don’t fool yourselves. Those who indulge in sexual sin, or who worship idols, or commit adultery, or are male prostitutes, or practice homosexuality, 10 or are thieves, or greedy people, or drunkards, or are abusive, or cheat people—none of these will inherit the Kingdom of God.

Of course, what these perverted little Israelites really wanted was their own sexual gratification. The temple of Asherah housed the Qedeshim, or sacred prostitutes, both male and female. Their income kept the temple funded, since the Israelite tabernacle and priesthood was the only cultus to receive entitlement funds from their theocratic government. And bring in income they did. Asherah’s boys and girls were as busy in Israelite towns as in any Canaanite town. Sometimes more so. The intensity of forbidden pleasure was no doubt a bigger draw for those bent on fighting their fleshly cravings. Ironically, it made them all the more wild in their abandon to her. Their surrender to illicit passions was like freeing a prisoner. At least, that is what they felt it was. The reality was that they were imprisoning themselves to her. They were simply exchanging one form of slavery for another. These humans would never learn that they could not be truly free in the way they wanted to be, for to be their own master was the most foolish slavery of all.

Rather, she writes about violence from the perspective of its victims: How can we point to the eucharistic bread and say “this is my body” as long as women’s bodies are battered, raped, sterilized, mutilated, prostituted, and used to male ends?…As in the past so still today men fight their wars on the battlefields of our bodies, making us the targets of their physical or spiritual violence. Therefore, the ekklsia of women must reclaim women’s bodies as the “image and body of Christ.” It must denounce all violence against women as sacrilege and maintain women’s moral power and accountability to decide our own spiritual welfare, one that encompasses body and soul, heart and womb.286

In an era when there were few options for women, she had the audacity to be herself. She lived as she pleased, which is to say that she allowed herself the same freedoms her male contemporaries assumed as their birthright. She spoke her mind. She flouted the rules. She dressed as a man when it was illegal for women to wear pants; hung out in saloons although that was unheard of for any woman who was not a prostitute; did men’s work; carried guns; whooped, cursed, hollered, strutted, and smoked cigars. Eastern readers soaked up the freedom from restraints that characterized Deadwood; and Calamity, with her innate ability to draw attention to herself just by being herself, epitomized that freedom.

The male patrons filed into the garden and browsed for the prostitute of their desire. The women lounged within the vegetation, available for the picking. It was hard to believe an arboretum of such carnal appetite could be any more unusual. But it was. Among the objects of lust available were animal hybrids of perverted male obsession: an obese woman with the head of a cow, another with reptilian skin, a dwarf with a tail and hooves, a deathly thin giantess with spindly arms and legs. There were dog-headed and pig-headed women. There were even woman-headed dogs and pigs. Though the temple workers used potions and herbs as abortifacients in this circus of horrors, the occasional pregnancy occurred, whereupon the infant would be left on the street to die or be eaten by dogs. The violation of the created order had spread so deep, the judgment of God could not be closer.