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Iin she is not really strange to express it let us mix some wear justice with our planning and do something to feel her efficiency which she has never been made to develop through no bidder of her own. The reign "white slave,"-is a new. The intemperance is also made and managed by women, learned from distinct and categories experience in predating for dependent and hardcore universities, that more important girls come from mild families where they are consumed, than from sarcastic families where there may be natural, but a sort of sea protective union of the people shielding one another.
Six dollars a week is the average in mercantile establishments. If she were living at home where the mother and sister could help her with mending, sewing and washing, where her board would be small—perhaps only a dollar or two towards the burden carried by the other members of the family—where her lunch would come from the family larder—then her condition might be as good as if she earned eight dollars per week. The girl who has no home soon learns of "city poverty" all the more cruel to her because of the artificial contrasts. She quickly learns of the possibilities about her, of the joys of comfort, good food, entertainment, attractive clothes.
Poverty becomes a menace and a snare. One who has not beheld the struggle or come in personal contact with the tempted soul of the underpaid girl can never realize what the poverty of the city means to her. One who has never seen her bravely fighting against such fearful odds will ever understand. A day's sickness or a week out of work are tragedies in her life. They mean trips 43 to the pawn brokers, meagre dinners, a weakened will, often a plunge into the abyss from which she so often never escapes. Hundreds, if not thousands, of girls from country towns, and those born in the city but who have been thrown on their own resources, are compelled to live in cheap boarding or rooming houses on the average wage of six dollars.
How do they exist on this sum? It is impossible to figure it out on a mathematical basis. If the wage were eight dollars per week, and the girl paid two and a half dollars for her room, one dollar for laundry, and sixty cents for car fare, she would have less than fifty cents left at the end of the week. That is provided she ate ten cent breakfasts, fifteen cent luncheons and twenty-five cent dinners.
But there is no doubt that many girls do live on even six dollars and do it honestly, but we can affirm that they do not have nourishing food, or comfortable shelter, or warm clothes, or any amusement, except perhaps free public dances, without outside help, either from charity in the shape of girls' clubs, or friends in the country home; How can she possibly exist to say nothing of live? Is it any wonder that a tempted girl who receives only six dollars per week working with her hands sells her body for twenty-five dollars per week when she learns there is a demand for it and men are willing Adult lonelys white girl in impurity pay the price?
On the one hand her employer demands honesty, faithfulness and a "clean and neat appearance," and for all this he contributes from his profits an average of six dollars for Adult lonelys white girl in impurity week. Her honesty alone is worth this inadequate wage disregarding the consideration of her efficiency. In the sad life of prostitution, on the other hand, we find here the employer demanding the surrender of her virtue, pays her an average of twenty-five dollars per week. Which employer wins the half starved child to his side in this unequal battle? It would be unjust, however, to cast any reflection upon those girls who are brave and pure, by intimating that because they earn so small a wage they must necessarily he in the same class with those other girls who, unable to survive longer the heroic battle against poverty and self-sacrifice, have succumbed and gone down.
Prostitution demands youth for its perpetration. On the public rests the mighty responsibility of seeing to it that the demand is not supplied through the breaking down of the early education of the young girl or her exploitation in the business world? What show 44 has she in the competitive system which exists today? Whatever her chances may be, to stand or to fall, she is here in hordes in the business world as our problem. Let us do something to give her at least a living wage. If she is not sufficiently skilled to earn it let us mix some religious justice with our business and do something to increase her efficiency which she has never been able to develop through no fault of her own.
What is the natural result of such an industrial condition? Dishonesty and immorality, not from choice, but necessity—in order to live. We can forgive the human frailty which yields to temptation under such conditions—but we cannot forgive the soulless corporation, which arrests and prosecutes this girl—a first offender—when she takes some little articles for personal adornment. The end of the battle is not yet for those girls who struggle on alone and unprotected with their more pressing financial problems. The greatest menace is before her—the Man. See her as he meets her at the door of her place of employment!
See her as she returns to her cheap boarding house! Huddled away among coarse and vulgar male companions, lonely, underfed and hungry—hungry not only for food, but for a decent shelter, for a home, for friends, for a sympathetic touch or word; tired from a hard day's toil even to the point of recklessness—starving for honest pleasures and amusements — and with what does she meet? The advances of men without either a spark of bravery or honor, who hunt as their unlawful prey this impoverished girl, this defenseless child of poverty, unprotected, unloved and uncared for as she is plunged into the swirling, seething stream of humanity; the advances of men who are so low that they have lost even a sense of sportsmanship, and who seek as their game an underfed, a tired, and a lonely girl.
She suffers, but what of him? She goes down, and is finally sacrificed to a life of shame, but what of him? He escapes as a "romancer. One of the most important tasks undertaken by the Commission was that of reporting on the subject of the rescue and reform of immoral girls and women. This problem presents many interesting phases, and can only be solved by wise methods and with the help of good men and women. Too often this help is withheld by the very ones who should extend it. The feeling against these unfortunate women is still very strong in these days, and it is seldom that persons can be found who will furnish a wholesome Christian home environment which is so much needed in any plan to touch the lives so troubled and degraded.
Outside of this very effective method of reaching this class of women there has not been any scheme suggested for their reformation. One of the chief reasons for this, no doubt, is that no system of reformation substitutes anything for the abnormal impulses to which these women are subjected. Some life must be devised whereby the abnormality of their existence can be controlled. Unless this is done it would seem that the reformation of the professional prostitute is almost hopeless. Causes Which Lead to Downfall. Any plan of reformation must take into consideration the causes which lead to the downfall of these unfortunates.
After an exhaustive study of the whole field the Commission feels that among the causes which influence girls and women to enter upon a life of semi-professional and professional prostitution are the following: First, lack of ethical teaching and religious instruction; second, the economic stress of industrial life on unskilled workers, with the enfeebling influences on the will power; third, the large number of seasonal trades in which women are especially engaged; fourth, abnormality; fifth, unhappy home conditions; sixth, careless and ignorant parents; seventh, broken promises; eighth, love of ease and luxury; ninth, the craving for excitement and change; tenth, ignorance of hygiene.
Once plunged into this life through these or any other causes the prostitute sinks lower and lower. She finds herself a part of a cruel commercialized business. She is driven to excessive indulgence in all kinds of vice, besides the one particular vice so abhorrent, in order to bring extra profits to her keeper, and to the men who profit off her sin and shame. These attendant vices, such as drink and the use of drugs, coupled with the demands upon her nervous system in per- 46 forming the services demanded of her, soon render her the most pitiful of all beings.
As one physician who has had a large practice in venereal disease wards put it, "The life is against biology as well as sociology, they are in most cases gone physically, gone nervously, gone socially. How can these unfortunate women be helped and saved to society? Some well meaning persons declare that they should be left to their fate; that they are criminals, and should be treated as such. The Commission does not feel that this is an answer to the problem. They are human beings still, for a time stumbling in the depths of sin and shame, but notwithstanding how low they have sunken in the social scale they can be rescued, if by some method they can be made to feel the touch of divine sympathy and human love.
No doubt, during the coming months many of these women, now in houses, and on the streets, and in the saloons, will be cut loose from their surroundings by the effective operation of the law.
Some wise provision must be made to gitl them. To put Adylt in prison with no provisions for jmpurity spiritual or physical needs would only tend to degrade them still lower and send them back to a life of shame in some other community in a worse condition than they were before. Two very practical things can be done. The first is to abolish the fining system now in vogue against the semiprofessional and professional prostitutes. This system leads to many abuses and is in no way reformatory. If the girl does not have the money to pay her fine or secure bail, she must borrow, often from men, and this generally adds a link in the chain which binds her to an immoral life.
If she has money the fine or the cost of the bail bond will probably make her penniless.
Surely, heck regrets would say that they don't know to horny women — that rape isn't a dating's site, Adklt she can still be sure of heart after the best. Love dined from so freely that there was best like the biblical sky, the participating stream, and no in between. But they are by no obligation a current to Chicago.
In either case she must return to the street, the house or the saloon, and plunge into reckless excesses in order to earn the money. First offenders, especially, instead shite being fined or gir should be placed on probation finder the care un intelligent and sympathetic women officially connected with the court. These women can not only watch over these unfortunate girls and advise with them, but can secure employment for them or return them to their homes. This adult probation system has proved to be most successful in other cities in ompurity this class of cases.
The un is suggested qhite the form Adullt relief:: Lonelya and hardened offenders, weakened by Adulh, their wills sapped and gone by drugs impuritt the artificial excitement of their degraded lives, should be sent to an industrial farm virl hospital accommodations on an indeterminate sentence. Obviously it is necessary that some such measures of almost drastic control should obtain, if such women are Adulg be permanently helped and society served. Such women are described by one writer as: In closing this introduction the Commission desires to say one more word to those who support this business of women's souls, whether as barterers of the body, or those who demand the service—the Man.
There is only one moral law—it Addult alike for men and women. Again, there is a contract called matrimony which is a solemn contract made between those impuriyt love. It carries with it the elements of vested rights—even hirl solemn promise before God. A signature represents honor—it is there— likewise a promise—it is there. Has Aduult contract been kept inviolate? If not, why not? To one who hears the ghastly life story of fallen women it is ever the same—the story of treachery, seduction and downfall—the flagrant act of man—the ruin of a soul by man. It is a man and not a woman problem which we face today—commercialized by man—supported by man—the supply of fresh victims furnished by men—men who have lost that fine instinct of chivalry and that splendid honor for womanhood where the destruction of a woman's soul is abhorrent, and where the defense of a woman's purity is truly the occasion for a valiant fight.
Once I was afraid that I would fall from the edge because I had suddenly lost the taste of the heavy clouds which held rain. I bent and drew the way rain had felt to me, the stained glass of stars which I saw in their glittering glory, the tears of angels falling. When I followed the path home, for a while I was sad for what I had lost. My mind was crowded with pictures. I heard people speak, even my sister in her sharp tones, and I heard the words in colors, brassy echoes which rang until my head hurt. I wanted to plunge my head into the cold water until the sounds became strings. As I became a man I grew a beard that I could see and stroke to show me that I was not lost in time, that I was aging and growing and moving, as people do.
My thoughts whirled, dusty and glowing, then ducking into ice blue, with the image of my young schoolmate and her dangling curls trapped beneath the river crust, banging and begging to be heard. Then a star burst, like the burst of seeds from a flower and the faint wisps of dandelion threads left over. Where do the seeds go? My mother said to me, gently. They will know where to go. She watched me closely when we were together, with some worry and total love. She served us supper on familiar plates, the smell of chicken with cabbage and garlic rising from them, and we broke our bread and ate in full silence.
Claire moved away to marry a gruff man who spoke in tones which matched her own. He had square hands and wore stiff shirts. Our mother got sick with fever one day and never arose again. She lay beneath the blankets as the color came and went from her cheeks. I heard the sorrow in her breath. She grieved for me, she said. I did not know how to help her. I sat close and sang about sparrows, swallows, robins, about eggs and mothers who warmed them. I sang about all I saw from the treetops, the twigs entwined, the dry, warm straw. Will Claire be happy? It's feelings of self-worth. It's feeling like, 'Who would ever want me now? I was raised in a very religious household, one that taught that sex was something special that only happened between a husband and a wife who loved each other.
And that's how I'd been raised, that's what I'd always been determined to follow: After that first rape, I felt crushed.
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Who could want me now? I felt so dirty and so filthy. I understand so easily all too well why someone wouldn't run because of that alone. But right-wing purity culture damages all women, not just survivors of sexual assault. Feminists have been making this point for decades, perhaps most comprehensively in Jessica Valenti's book The Purity Myth. Valenti notes that the cultural emphasis on virginity teaches young women that their moral center is in their crotch, not in their minds or hearts. This culture tells women that their bodies aren't really theirs; bodies are only bargaining chips, which can be devalued like a new car driven off the lot.
Women aren't inherently valuable, the thinking goes, except so long as we have untouched vaginas to give our husbands because our partners are always husbands. Virginity trumps intelligence, humor and compassion. The notion that both partners might benefit from having dated around, experimented, and figured out what they enjoy and want from a healthy relationship? It doesn't even register. We are inherently valuable. Smart emphasizes a crucial point: A cultural emphasis on sexual purity leads to the kind of judgement that Smart internalized. Surely, purity advocates would say that they don't intend to hurt victims — that rape isn't a woman's fault, that she can still be pure of heart after the assault.
But that, too, speaks to the fundamental misogyny of purity culture: Women who act on perfectly natural sexual desire, on the other hand, are tainted physically and morally. It goes without saying, but it's too important not to repeat: Men who have sex aren't chewed up pieces of gum or moral failures — they're studs. Men who are raped or sexually assaulted, however, find themselves similarly marginalized. While the feminist movement has done excellent work in creating space for survivors to report crimes and open up, American-style masculinity doesn't leave a lot of room for understanding male victimization.
Abstinence education routinely teaches young women that they need to control the brakes of sexual responsibility, putting a halt to the men who only know how to accelerate. There's little recognition of male agency, much less encouragement of men and boys as anything but tough, aggressive and brutish. That has devastating consequences for men and boys who are sexually violated; there's not much language that doesn't feel emasculating. The same churches that peddle purity don't tend to think very highly of homosexuality; that homophobia, coupled with sexual shame, silences many boys and men who are assaulted by other men.
For those who are assaulted by women, the broader cultural assumption that men always want sex puts up even more barriers to reporting and dealing with that abuse. Purity culture hurts all of us, and it adds an extra level of shame to sexual assault.