Creating a Theological Response to Human Trafficking

 candles

Talk: Creating a

Theological Response

to Human Trafficking

by Gabrie’l J. Atchison, Ph.D.

I would like to come to your church to talk with parishioners, clergy and lay leaders about Human Trafficking. I am interested in helping church communities learn more about this issue and collectively create a response.

During this talk I will provide:

  •  an overview about human trafficking, with a particular focus on international and domestic sex trafficking
  •  my thoughts on how to apply Christ’s teachings to heal families, communities and our world
  • and, information about how you can get involved in the fight to end human trafficking and continue to learn more

Brief bio: I have an M.A. in Religion with a concentration in Women’s, Gender and Sexuality Studies from Yale Divinity School. My doctorate is in Women’s Studies. I have published articles for Sojourner, Southern Studies and Spotlight on Recovery. My current research projects focus on the sexual abuse of Black males and the connection between HIV/AIDS and violence against women.

Please contact me for more information:

Redefining Masculinity

man-boxWhen I worked for the nonprofit organization, CONNECT, Inc in New York – a group working to put an end to domestic violence – I learned this group exercise to help us all think about how our definitions of manhood connect to men’s violence. The facilitator drew a box and asked us to think about the qualities that are commonly associated with being a man. The things that end up outside the “man box” were qualities associated with being women, being young boys and being gay. Part of manhood involves a constant struggle to prove that one is not the things outside the box. The stakes are high, because those who live outside the box do not get to enjoy all the benefits of male privilege. Violence, control and domination are the tools used by men to hold the system in place.

As I learn more about Domestic Minor Sex Trafficking (DMST), the more I realize that young girls are not ‘the problem’ – even though we tend to see the issue in that way. The core of the problem lie with men’s attitudes and behaviors and our inability as a society to hold them accountable for their actions. What drives this epidemic is demand.  As long as men feel entitled to buy other human beings for a sense of control or for a ‘good time’, those of us who are trying to make a difference will be trying to empty the ocean with a teaspoon.

Where do we begin? We begin by considering DMST a men’s issue. When we think about rape, domestic violence and other issues of violence against women as “women’s issues” we minimize men’s accountability and give women the full responsibility for changing the situation. We fall back on this false idea that men’s violence is natural or at the least something they cannot control. Men who would like to be involved in making a change  end up feeling left out.  The focus on women often ends in a solution that further limits women’s mobility and freedom, or changes women’s behavior – while allowing violent men to continue teaching boys how to be violent men.  When I gave a talk one time I used the phrase, “pimp school” and everybody chuckled. But how is it that every pimp seems to know exactly how to read body language to pick out girls who have been sexually abused at home? How easy is it to learn how to have the right combination of violence and sweet talk to keep someone under your control?

When we look at DMST as a men’s issue, we begin to ask interesting questions that might get us to the core of the problem. It’s a good start.

When I read a chapter in Barbara Ehrenreich’s book called, Global Woman, called “Because She Looks Like a Child” I realized that local prostitution in different countries operates in the same way DMST operates here. Girls from poor and rural areas are taken to the cities and sold into prostitution. Local men, who cannot afford to be with adult women use children, because that is all they can afford. In addition to this being a tragedy for the children involved, it is also tragic for men. When I think of all the movies with bachelor parties or other raucous occasion where men go out to have a good time – drinking and buying sex, I realize that these ideas that entertainment involves paying for sex and that money entitles you to have whatever you want are integral parts of manhood. How sad and depraved must you be to have sex with an injured child on a dirty mattress in a back room? Does ‘having a good time’ really describe what is actually going on here?

It is time for us to think of new definitions of masculinity – ones that do not need to be reinforced by violence – for our own sake and for the sake of our sons. And, this is most certainly — men’s work!

 

Click here to support my project about DMST: http://www.gofundme.com/3arrqo

One book every parent should read…

Runaway-Girl-Escaping-Life-on-the-Streets-One-Helping-Hand-at-a-Time-Runaway Girl: Escaping Life on the Streets One Helping Hand at a Time by Carissa Phelps

Runaway Girl is the memoir of Carissa Phelps, a survivor of domestic minor sex trafficking. This well-written tale does an excellent job of defining prostitution as an institution held in place by brutality and violence. Through the account of her own journey, Phelps shows the connection between the devaluing of girls in families, in schools, in our communities and in religious doctrine and the exploitation of girls and women by pimps. As with most testimony by survivors, Carissa Phelps’ story shows how pimps take advantage of young girls who are the most vulnerable “recruiting” them through emotional manipulation and finally use violence (most often rape) to reinforce a sexual ownership. When I finished the book, I realized that we have to get as good at recognizing when girls are in pain as pimps are. Somehow, we have to stop supplying these men with an eager supply of victims.

Carissa grew up in a very large, blended family. There was a step father who was violent and a mother who because of her own challenges was unable to protect her children from harm. The first in a line of spiritual angels in Carissa’s life was a grandmother who taught her how to pray. In spite of all that transpired in Carissa’s life, she always felt a connection to God through prayer. As she became a preteen, Carissa started to feel uncomfortable at home because of her step father’s sexual overtones. In an effort to move away from danger, she tries to move in with a brother and her biological father – and is threatened by her brother. Beginning to feel like nowhere was safe, she begins to run away a lot.

I don’t think I have ever appreciated how hard life is on the street for a young person until I read this book. For a young girl of twelve, Carissa does the best she can moving from different friends’ houses, but she eventually runs into trouble. She becomes sexually active with older men initially for survival. She gets caught a couple times for shoplifting and gets good at running away from detention centers and group homes.

One time when Carissa is on the street with no where to go, a car pulls up and a man tells her to get in. The man takes her to a hotel room, rapes her and then leaves her –  promising to come back in the morning. As Carissa tries to escape she meets a pregnant sex worker who has been badly abused and takes her back to the hotel. The pregnant woman’s pimp arrives on the scene and convinces Carissa to “help them out” by turning tricks. The older woman teaches Carissa what she needs to know and accompanies her the first time. Carissa experiences dissociation – a temporary break from consciousness that happens when a person experiences trauma. After the first time, the experience isn’t as scary but it never gets easier. The couple always take all of her money. She is also forced to do drugs with them.

The pimp sets Carissa up for a gang rape and later brutally rapes her while choking her with a belt around her neck. A while ago, I read Girls Like Us the narrative written by Rachel LLoyd – a survivor of sex trafficking who has started the organization GEMS in New York City. The brutality of the pimps in both stories has had a lasting effect on me. The level of violence these young girls experience is unfathomable. I want to understand more about why these men who are older, physically larger, armed and have a psychological hold over their victims are so violent. Perhaps the question is naïve, but I would like to understand.

The effects of life on the streets included feelings of shame and problems with alcohol and drug use. Carissa explains feeling like a stranger in her own body. She felt like she didn’t deserve love – and attempted to derail her relationships with men. She was later diagnosed with PTSD, and found out later in life that a Pelvic Inflammatory Disease had been left untreated.

In spite of all her hardships, Carissa’s own determination as well as a host of angels created opportunity after opportunity leading her out of a dangerous path. An alternative high school gave her college credits. She was able to graduate from college and then Law School. Later, she earned an MBA. She started speaking about her experience to young people who were in her same position and to policy makers. She was involved in community activism and created a documentary about sex trafficking, Finally, she has written her book, which is a remarkable resource for those of us who are trying to understand more about the topic and how we can make a difference.

Runaway Girl is often heartbreaking to read, but all along you are rooting for this young girl who has been through so much and are impressed by this woman who has survived and can talk about it all. Carissa points out that most people who survive sex trafficking are yearning for opportunities to give back and help other young girls. The book ends with a thorough resource guide for survivors and practitioners.

The book is a testament to hope and the value of God’s grace.

 

Click here if you would like to support The Dawn Project: http://www.gofundme.com/3arrqo

 

Changing the culture

From Girls Like Us by Rachel Lloyd

“The word pimp has become a verb… The connotation of the word
remains the same. It’s society’s attitude toward pimps and pimping
that has changed.” (89)

“As an advocate and service provider, and as a survivor, I have many emotions about pimps, ranging from murderous thoughts to an understanding of the social conditions that can create this subculture.Yet the glorification of pimps and the minimization of their violent acts in American culture today make it difficult to have a nuanced and empathetic conversation about who pimps are, how they become pimps, and what we need to do to prevent this behavior.”

Visit the Girls Like Us Campaign Website.

What’s in a name?

One of the biggest problems I find entering this field is figuring out what language to use in describing this phenomenon.

Definition: Child prostitution is the sexual exploitation of children for renumeration in cash, usually organized by a parent, family member, procurer, teacher, or other person.  Quick Fact: 10 millon children worldwide are part of the sex industry in some form. Change Online

A number of organizations define this phenomenon as “slavery” – and it is. I have a hard time relating to the word in a modern context, because I have such an attachment to the word being used to describe the historical, African American context. Whereas, I feel lessons learned from the historical context can be useful today, I still have a hard time using this word to describe girls’ experience. Connected with my hesitation to use the word slavery is my struggle concerning the topics of agency and choice. Slavery, like sex trafficking and kidnaping, are words that make us believe that the girls have no agency and no choice; whereas, sex work and prostitution connote full agency and choice in the situation. Neither extreme seems to capture the situation.

I appreciate Rachel Lloyd and others in the field for the term “Commercial Sexual Exploitation” or “Commercial Sexual Exploitation of Children (CSEC)” because the term makes it clear that the situation involves the exchange of money between two men. “Sex work” and “prostitution” connotes an idea of women and girls being paid for having sex. More often than not, girls are being bought, sold and rented by their “pimps”.  Prostitution is also a crime. Girls who are caught by the police often end up experiencing additional trauma at the hands of the criminal justice and legal systems. In this situation the girls and women are seen as criminals as opposed to victims.

I have also come to appreciate the term “domestic minor sex trafficking”, because “sex trafficking” usually makes us think about girls and women who are brought to another country – by kidnapping or under false pretenses. Girls in the U.S. are often kept very close to home. They are prostituted in their own communities , although the “johns” usually come into the poorer neighborhoods from more affluent ones.

Finally, I have come to appreciate those who use the word prostitute as a verb. Girls and women who are being “prostituted”. In this way, the label can externalized. It will be important in work with survivors to help them see themselves as more than the situation they were once in. In interviews with young women, they will use the phrase “in the life” (as in “back when I was in the life”) and I believe that “pimps” – like abusive husbands in domestic violence situations – isolate their victims and create a sense that they are everywhere and can see everything. “In the life”, represents a world owned by the “pimp” and is bent around his will. Survivors would probably need help seeing that life is actually much broader than the world they have escaped.

I have been using quotes around words like “pimps” and “johns”, because I haven’t found the right language for these men. Procurers, slavers, child molesters, sexual predators…??? I am still working this part of the equation.

Strange Relationship

 In American society, we have a strange relationship with teen girl sexuality. On the one hand, young girls are guilty before proven innocent – parents, schools and churches harass girls and keep a vigilant watch on girls’ sexual purity. Usually, the tactics used to repress girls’ sexuality also include restricting their movement and freedom. Ironically, it is often someone within these restricted “safe” spaces that ends up sexually abusing the girl. The “morality police” (who are most often women), vilify and crucify girls who embrace their sexuality, are sexually active and those who have unwanted pregnancies. On the other hand, girl and teen sexuality is used as our definition of what is desired and sexy. For example, the school girl uniform is a very popular Halloween costume. Magazines used to hire thirteen year old girls as models and when that wasn’t the common practice any more, they tried to make the women look as young as possible. Teen girl sexuality seems to be very powerful in its effect on middle-aged men. The thought must be: “this sexuality is too powerful for the young girl herself, so we will take it and use it for our own entertainment and to sell things”. In this same way, father/daughter chastity movements seem like an effort to control girls’ sexuality. In this perverted world, the idea of spoiling a chaste/virginal girl is titillating. If the father is also sexually abusing his daughter, he becomes her sexual owner – preventing other men and boys from spoiling his property. The message seems to be that girls’ sexuality is powerful and should be owned by men. The prostitution of young girls fits well into this system, because it allows men to play out their sexual fantasies about being with a young girl without feeling any remorse and it gives “pimps” a sense of ownership of the girls’ bodies  – to rent out and sell to other men. The problem will not be solved just  by working with individual girls who are survivors – but something has to happen on the community level and the cultural level to change people’s minds about the sexuality of young women and girls. Part of the healing process will have to be to help survivors feel a sense of ownership over their own bodies and control of their own sexuality.

Do You Know Lacy?

Shared Hope International created a short video about how children are recruited into sex trafficking.

CLICK HERE TO SEE THE VIDEO