Giving back choice: why New York's sex trafficking law needs to change

It's time to listen to the real experts, says Lauren Hersh.

Three months ago, Ruth came into my life. Sixteen years and two weeks old, Ruth is spunky and smart. She loves Hello Kitty and iced coffee, listens to Alicia Keys and spent days planning her Sweet 16 outfit. Ruth wants to build schools in Africa. Her contagious smile lights up a room. But, for years, the smile I have come to love was hidden.

Ruth is a sexually exploited child. At 12, after being raped by her mother’s boyfriend, she met an older man who promised to love and care for her. Instead, he brutally beat her, repeatedly raped her and sold her for sex more times than she could count.

There is a common misconception that girls like Ruth choose to enter prostitution. This could not be further from the truth. Sex traffickers like Ruth’s “ex-boyfriend” prey on the vulnerable for financial gain. They provide girls and women with the “love” they are yearning for and through coercion and manipulation force them to make them money through prostitution.

Over the past four years, I have met many girls like Ruth; girls who the masses call “throw away kids”, “whores” or worse; girls who have been viciously abused by pimps and then re-victimised by a criminal justice system which targets the prostituted and fails to hold accountable the real perpetrators – the traffickers and sex buyers who fuel the demand. In 2011, three times as many women and girls were arrested for prostitution in New York than pimps and buyers.

Later this month, in a comprehensive attempt to target the traffickers and sex buyers and provide necessary services for victims, the Trafficking Victims Protection and Justice Act (TVPJA) will be put in front of New York legislators. The TVPJA seeks to eliminate the need to prove a minor sex trafficking victim was coerced into prostitution, align statutory rape penalties with penalties for buying sex from a child and classify sex trafficking as a violent felony. This bill is urgently needed.

However, legislative justice is only part of the solution. Sexually exploited girls, like Ruth, also need to be given a voice in the advocacy process. On a chilly day in March, we began Project IMPACT, an eight week leadership-through-storytelling journey at JCCA Gateways, a residential facility for youth who have been victims of commercial sexual exploitation or domestic trafficking. The project was designed to introduce survivors to the concept that sharing a personal story is a powerful advocacy technique that can shift societal perspective, change laws – and changes lives. The project also strives to help survivors understand that storytelling is a choice – the survivor gets to select if, when and how she wants to share her story.

On that first day, Ruth sat in our circle with other survivors, social workers from Gateways and activists from Equality Now and The Arts Effect NYC. Ruth’s arms were crossed. She remained quiet. Her blank stare was cold. In my previous life as a prosecutor, I became accustomed to this “stare of distrust.” But, like the victims I worked with then, time, patience and jokes at my expense began to melt Ruth’s icy look. 

With each session, Ruth gradually emerged as a group leader and a compassionate listener. Through poetry, she told her story of trauma and terror. But despite moments of paralysing pain, resilience shone through.

Ruth was not alone. As the weeks passed, it became apparent that each girl in the room had her own unique story of survival and her own way of sharing it – through words, songs and drawings. This month, Equality Now is showcasing these girls’ truths through our Survivor Stories series. The stories demonstrate what can happen when you give survivors the space and tools to allow their voices to be heard.

Energised by their progress and keen to have their voices heard, a group of these girls joined us in Albany to lobby for the passing of the TVPJA. Our first stop was at the office of a New York Assembly member. Ruth caught my eye as she sat quietly, too nervous to speak. At our next meeting, she continued to hold back and listened to the debate. However, when the Assembly member inquired why sex trafficking should be a violent instead of a non-violent felony, Ruth’s hand immediately shot up.

Her hands trembled. Her voice shook. She began: “You see, I am a commercially sexually exploited kid. I was run by a pimp. A pimp who beat me, who raped me…” With each word, her voice grew stronger. “I have scars on my body from where my pimp hit me when I didn’t bring home enough money or when I tried to protect my friend. My mouth was duct-taped when I was out of line. I was raped by buyers.”

With the confidence of a seasoned lawyer, Ruth concluded, “There is nothing non-violent about sex trafficking.”  The room stood still.

Ruth is a change maker. Today, along with countless others, she chooses to use her voice to educate the misinformed that sex buyers cause harm, that sex trafficking is inherently violent and that "prostitute" is a stigmatising word.

Whether she is 16 or 60, she who has lived it, understands it. It's time for New York to listen to the real experts.

Lend us your voice - Take Action and call on the New York State legislature to pass the TVPJA this June.

Lauren Hersh is the New York Director of Equality Now, an international human rights organisation. Further information is available here.

 

Lower Manhattan. Photograph: Getty Images
ROBERTO SCHMIDT/AFP/Getty Images
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Unlikely sisters in the Gaza Strip

A former Jewish settler in Gaza recalls her childhood friendship with a young Palestinian.

It was well after midnight, one summer night in 1995, when Inbar Rozy, a 13-year-old living in the former Israeli settlement of Alei Sinai in the northern Gaza Strip, heard her parents answer the phone. Sitting up in bed, surrounded by potted plants, candles and fairy dolls lit by shafts of light from a nearby security outpost, Inbar listened closely.

“I could hear everyone talking around me, making calls,” Inbar said when we met recently in Nitzan, southern Israel. When she got up to find out what was happening, her parents told her to make up a second mattress. As dawn broke, they led into the room a young woman carrying a small bag and wearing a black shirt and jeans. “She had shoulder-length dark hair dyed with red henna and beautiful eyes – big, black with thick eyelashes,” Inbar told me, smiling. “[She was] quiet. She looked scared.”

The woman was Rina (her surname cannot be given for security reasons), a talented artist in her early twenties studying at a local art college, where she had fallen in love with a Christian boy. For Rina, coming from a traditional family, marrying a non-Muslim would be strictly forbidden.

When her parents found out, they were furious and forbade her from seeing her boyfriend. But her male cousins felt this wasn’t enough. Earlier on the day the girls first met, Rina’s cousins had attempted to kill her in retribution for her perceived “honour crime”. Seeing that another attempt on her life was likely, Rina’s father called a relative, who in turn called Inbar’s father, Yossef, a friend of many years. There was no doubt she had to leave. Ironically, a Jewish settlement protected by the Israel Defence Forces was the safest place in Gaza for her to be.

In 1967, Israel seized the Gaza Strip from Egypt during the Six Day War. In time, it settled 21 communities on a third of the land, with a population of 8,000 by 2005. Soldiers guarded the settlements from 1.5 million displaced Palestinians, tens of thousands of whom were displaced in 1967 and moved to live in nearby refugee camps. In Gaza, before Israel’s ultimate withdrawal from the Strip in 2005, relationships between Israeli settlers and Palestinians were fraught. True, many Palestinians worked in Israeli settlements, earning wages higher than elsewhere in the Strip, but the two communities lived largely separate lives.

In the mid-1990s, even after the Oslo Accords, violence was simmering. Israeli military incursions increased with the outbreak of the Second Intifada in 2000. Thousands of home-made Qassam rockets were launched by Palestinian militants at settlers and those living in southern Israel. Security measures hardened. The veteran Israeli journalist Amira Hass, who spent several years living in Gaza, describes neighbourhoods that were “turned into jails behind barbed-wire fences, closed gates, IDF surveillance, tanks and entry-permit red tape”.

And yet, in spite of the forced segregation, Inbar’s family enjoyed close links with their Palestinian neighbours. Inbar’s father worked as an ambulance driver, and on several occasions he helped transport those who lived nearby for emergency medical treatment in Israel. “Every Tuesday, my father’s Jewish and Arab friends would come to our house and we’d eat lunch together,” Inbar remembered.

Given the gravity of Rina’s situation, she couldn’t leave the house. Secrecy was paramount. The girls spent weeks together indoors, Inbar said, chatting, watching TV and drawing. “I’m not sure that as a child I actually understood it for real,” she said. “She taught me how to paint and sketch a face from sight.”

Almost as soon as Rina arrived, Inbar’s family began receiving anonymous phone calls asking about her. “My dad told me, ‘Don’t mention anything about Rina. Say you don’t know what they’re talking about – because otherwise they’ll come and kill us,’” Inbar said.

While the girls got to know each other, Inbar’s mother, Brigitte, found a women’s shelter in East Jerusalem for Rina. Whereas today Gaza is closed off by a military border under heavy surveillance, at that time it was porous. Brigitte drove Rina in to the capital, where she was given a new name and identity that would enable her to begin a new life, on condition that she contact no one in Gaza.

Today Inbar, who is 33, works at the Gush Katif centre in Nitzan – a museum dedicated to the memory of the Israeli settlements in Gaza. Despite her parents’ objections, the family was evacuated in 2005. Unlike most settlers in Gaza, some residents of Alei Sinai were determined to stay on, even if that meant forfeiting their Israeli citizenship. “I have no problem with living as a minority in a Palestinian state,” one of Alei Sinai’s inhabitants, Avi Farhan, told the Israeli daily Haaretz at the time.

Inbar now lives in Ashkelon, a city of 140,000 in southern Israel, and finds the big city alienating, especially when she recalls the warm relationships that once existed in Gaza. “I’ve never felt less secure,” she told me.

Years later, she learned that Rina had developed cancer and died. “The day before Rina left . . . she drew a portrait of me,” she said, describing how her friend had outlined, in charcoal strokes, the features of the teenager. Her parents packed the portrait with all their belongings in a shipping container the day they left Gaza. Soon after, the container was destroyed in a fire.

“I think if people had given it a chance . . . they would have had these kinds of friendships,” Inbar said, looking back. “We’d get along fairly well if we didn’t look at others as the monsters over the wall.” 

This article first appeared in the 27 August 2015 issue of the New Statesman, Isis and the new barbarism